Zoroastrianism Ancient and Modern Chapters 4,5,6,7,8 - Traditional ...

CHAPTER IV.
The Writer's leaning on the authority of Foreign writers in
the absence of Avestic evidence.
159
While trying to show the demerits of Zoroastrianism the writer of
the book has adopted another very quaint style, viz., of quoting foreign
authors and giving their opinions about a number of subjects as if the
opinions were directly from Avestan teachings. We shall dismiss this
fourth main head very summarily, for it is not at all important in point
of review, but we have to introduce it in order to point out a peculiar
way of putting into the book of Zoroastrian Theology ideasspeculative
and vague from foreign and especially Greek writersinstead
of from the Avesta and Pahlavi writings, which pertain to the
Zoroastrian religion.
In this chapter therefore there arises a question viz.- What can
alien foreign writers know of teachings of Zoroastrian Scriptures? On
what grounds can a Parsee Zoroastrian take for gospel truth what
foreign writers have taught as Zoroastrian canons and practices?
Besides, the foreign writers quoted by the writer of Zoroastrian
Theology are almost all of them persons who were not at all students
of Avesta and Palalavi Literature. They are mere writers of history of
former times, and the religious canons and principles cannot be
elucidated merely from vague historical ideas inserted by a writer of
history in his own fashion of understanding these. Scriptural truths are
quite distinct from references made by historians or other foreign
writers. We shall take some of these instances given by the writer of
the book.
On p. 156 he says
“ Hippolytus relates, on the authority of Aristoxenus, that the Persians believed
in two primeval causes of existence, the first being Light, or the father, and the
second, Darkness, the mother. On the

160 ANTI-ZOROASTRIAN IDEAS FROM FOREIGN WRITERS.
authority of Diogenes Laertius we have the assurance that Eudoxus and Aristotle
wrote of these two powers as Zeus or Oromazdes, and Hades or Areimanios.
Plutarch narrates, in the same tone, that Oromazdes came from light, and
Areimanios from darkness……..Plutarch himself further mentions, on the
authority of Theopompus, the loss of whose excursus dealing with Zoroastrianism
in antiquity is still to be deplored, that the good God ruled for three thousand
years……..and the Evil one another three thousand years Diogenes confirms this
statement.”
Here we see that the six or seven names of foreign writers in this
paragraph do not teach us anything about the idea of good and evil as
taught in the Zoroastrian scriptures. These foreign writers have their
own ideas about the subject, and in the book of Zoroastrian Theology
there was no necessity of relying on their authority or even referring to
them. The foreign writers were also ignorant of the Zoroastrian
scriptures and the historical ideas formed by them and produced out of
their own beliefs cannot be put on a level with those taught in the
Zoroastrian scriptures.
On p. 135 he says-
“Phoenix of Colophon,” (280 B. C.) cited in Athenaeus, speaks of the fire
ritual of the Magi and mentions the Baresman. Strabo says that the fire-priests
fed the sacred fire with dry wood, fat and oil; and he further adds that some
portions of the caul of the sacrificed animal were also placed on it”
This is simply utter nonsense quoted from a foreign writer's own
views. The early Zoroastrians were much wiser than the foreign
historians, and they understood and observed their principles of
holiness in general and of sacredness of fire far better than these
foreign writers. The idea of putting the caul (!) and that too of a
sacrificed (!) animal is simply shocking from the point of view of
Zoroastrian scriptures, and no Zoroastrian writer would ever venture to
say that such impure reverence is taught in their scriptures. It would
have been very well if the writer of Zoroastrian Theology had desisted
from gracing (!) his own book with such elegant (!) and genuine (!)
views of foreign Greek writers. But we must bear in mind that the
writer of Zoroastrian Theology by doing this joins hands with foreign

NONSENSE ABOUT SACRIFICES PROM FOREIGN WRITERS.
writers in putting the Zoroastrian religion in the light of ridicule and
cynicism as much as possible. On p. 186 he says.-
161
“We gather some more particulars on the subject from the incidental
references of other writers. Porphyry mentions on the authority of Eubulus that
the Magi are divided into three classes, the first and the most learned of which
neither kill nor eat anything living. Diogenes Laertius states that vegetables
cheese and bread form their food and they content themselves with the plain
ground for their bed. Clement of Alexandria mentions a sect of the Magi that;
observed the life of celibacy. Speaking about the designation by which the
Zoroastrian priests were known in Cappadocia in his days, Strabo relates that in
addition to their usual name of the Magi, the priests were called puraithoi, the
equivalent of the Avestan designation Athravan or fire-priest.”
Here we find three more names of foreign writers but these
classical references throw no light on the original Zoroastrian
teachings; and very often much confusion of ideas is given rise to by
such references when the ideas of foreign writers are regarded as
equivalent to Zoroastrian teachings. As for instance on p. 98 the writer
says. -
“Much of what the Greek authors write regarding such Iranian sacrifices in
antiquity has its parallels in the Later Avestan Texts. Some of the angels seek
consecrated cooked repasts of cattle and birds as offerings from their votaries.
Generally the victims used in sacrifice were horses, camels, oxen, asses, stags,
sheep, and birds if we may judge from Athenaeus 4 p. 145. Xerxes is said to have
sacrificed a thousand cows to the Trojan Athena, while the Magi offered at the
same time libations to the manes of the heroes. When that Achaemenian monarch
came to the river Strymon the Magi offered a sacrifice of white horses (according
to Herodotus.) Speaking about the mode of sacrificing animals to the divinities,
Herodotus tells us that the sacrificial beast was taken to a clean place by the
sacrificer, who covered his head with wreaths of myrtle. When the victim was
slaughtered and the pieces of meat were placed on grass, the Magi consecrated
them by chanting the theogony.”
Is all this taught in the Zoroastrian scriptures? Certainly not. All
this nonsense about sacrifices and killing of birds and beasts is not and
has never been seen in Zoroastrian teachings.
21

162 CREDULITY--A GRAVE DEFECT IN WRITERS ON ZOROASTRIANISM.
This talk of sacrifice is purely an invention of the historian Herodotus
who cannot be trusted in his descriptions of battles and purely historical
events also. These historians are like novelists and fiction-writers who
invent things from their imagination. We should not have minded such
descriptions had they been regarded as purely historical. But when the
writer of Zoroastrian Theology introduces these into his book of
Zoroastrian Theology and puts them in comparison with Zoroastrian
teachings, we cannot but resent such method of style adopted by him in
order to bring the Zoroastrian teachings of the Avesta into ridicule. We
shall see in the next Chapter i.e. in the fifth main head in this review
that Zoroastrianism has never taught killing or sacrifice of animal or
bird. All the ideas of sacrifices are purely borrowed from foreign writers
and accepted by Parsi writers without any evidence thereto from
Zoroastrian scripture-writings. Here we can see very clearly the
undesirability of giving references from foreign writers in a book of
Zoroastrian religion. This has been a defect in all Parsee writers to
borrow and accept as Gospel truth what early Greek and other writers
have said about Zoroastrianism, whereas the ideas given out by these
have never been verified from Zoroastrian scriptures. Herodotus and
Diogenes and others were no students of Avesta and Pahlavi, and they
were no teachers of Zoroastrian principles of holiness and rituals. History
may be respected in so far as it enumerates the events of the times,
but history must be run down if it superposes certain ideas of its own on
the teachings of a very great and ancient religion like Zoroastrianism.
But if derision of Zoroastrian religion is one of the underlying motives
of the writer of Zoroastrian Theology, it is no wonder if he is fond of
such views of foreign writers as are evidently non-sensical and contra-
Avestan.
A similar reference to Herodotus is again found on p. 133 where
the writer says -
“We may recall that Herodotus mentions the fact that the Persians sacrificed
to the winds among other divine forces in nature; “
and on p. 97 where it is said-

NO KILLING OF ANIMALS FOR THE SAKE OF ANY ANGEL 163
" We learn from Herodotus that the Persians sacrificed unto the sun, moon,
earth, fire, water, and winds; "
on p. 127 that-
“Herodotus writes that the moon is the tutelary divinity of Persia.”
We must bear in mind that the idea of animal-sacrifice or
shedding the blood of any animal or bird is not at all Avestan or
Zoroastrian, but it has been thrown upon the meanings of certain
Avesta passages as we shall see in the next main head, by foreign
historians or other writers of books. The word "sacrifice" implying
'animal-slaughter' has been very wrongly used throughout the book of
Zoroastrian Theology, because nowhere in the Avesta is there a single
idea of killing animal in the name of religion. Zoroastrianism teaches
the prayer or adoration of the Creator from the Created Objects-to go
from Nature to Nature's God and hence the followers of Zoroastrianism
adore and praise such miraculous objects as the sun and the moon, and
keep these as the mediums of concentration of all the prayer-thoughts
directed towards the God-head. Again the moon is not the only tutelary
or guardian-like divinity, for almost everyone of the Yazatas or
Worshipful-forces does the function of protecting its invoker from all
evil influences. Such vague ideas quoted from Herodotus or other
foreign writers in the book of Zoroastrian Theology cannot add genuine
facts of real knowledge, but may help to add to the same nature of
speculative ideas of the writer himself.
On p. 137 it is given that-
"Herodotus, who confuses her (i.e. Ardvi Sura Anahita) with Mithra, says
that her cult came to Iran from the Semites of Assyria and Arabia,"
Ardvi Sura who is as exalted an angel as Atar-the former
supervising the water and the latter presiding over the fire-element – is
pronounced by Herodotus as a non-Zoroastrian idea given to the
Zoroastrians from other countries like Assyria and Arabia! If one knows
really the condition of Arabia at the time of the advent of Zoroaster, and
the debt which Arabia owes to Zoroastrianism

164 THE ANGEL ARDVI SURA-CERTAINLY OF ZOROASTRIAN ORIGIN.
for its literature, it will appear quite clearly how Herodotus fondly fires
off while giving his own views and vague imaginary speculations of his
own. The female-angel whose name gives the name to the tenth day of
the month and the eighth month of the year of the Zoroastrian Calendar,
-the Yazata in whose honour we find one of the longest Yashts written
in the Yasht literature of the Nask-i-Baghan-Yasht--the Yazata who is
said to have been consulted by Ahura Mazda, and whose rituals are
taught in more than one Nask-has been regarded as coming from Arabia
and Assyria by Herodotus. Supposing the foreign writers may have
been mistaken on account of their ignorance of Avesta and Pahlavi
scriptures in the original, we must say emphatically that it should have
been the duty of the writer of Zoroastrian Theology to have pointed out
all the fallacies and mistaken, wrong and vague notions of foreign
writers about Zoroastrianism. Instead of doing so the writer quotes
simply as if admitting the truth of the references made, and this
intensifies the air of ridicule and cynicism to be found throughout the
book.
Again on p. 140 under the heading 'Animal Sacrifices to Anahita'
the writer says thus-
" Strabo relates the mode of sacrificing to the waters. The sacrificial animal,
we are told, is taken to the bank of a river or a lake; a ditch is formed into which
the animal is killed. The pieces of meat are then placed on myrtle or laurel, and
holding tamarisk twigs in his hands, the priest pours oil mixed with honey and milk
on the ground and chants the sacred formulas. Great care is taken that no drop of
blood falls into the water while the animal is being immolated; nor must the
mixture of oil, honey and milk be poured into water. This precaution is taken lest
the waters be defiled."
Such a horrid sort of ceremonial may be done by a priest other
than Zoroastrian. We challenge the writer of Zoroastrian Theology to
point out from the extant Avesta scriptures the ideas of animalsacrifices
to Ardvi Sura or to any other angel as related by foreign
writers such as Herodotus and Strabo and others. There was certainly
no need of the paragraph above quoted in the book of Zoroastrian
Theology if the writer had
_

FALSE STATEMENTS ABOUT ANIMAL-SACRIFICE FOR HAOMA
some nobler idea than that of public ridicule and ridicule unjustifiable –
of the writer's, own religion. The above paragraph refers certainly to the
sacrifice of animals practiced by the wild tribes, but Zoroastrianism
completely abhors any such idea of man-slaughter or animal-slaughter.
On p. 121 he says-
“We are told that Ahura Mazda has set apart for Haoma as his share in the
sacrifice the jawbone, the tongue, and the left eye of the immolated animal. In
general this is also in accordance with the statement of Herodotus regarding the
Persian acts of sacrifice in worship.”
The attitude or the writer is seen very clearly here. He wants to
show that the system of animal-slaughter has been taught in the Avesta
by absurd and entirely wrong translations, and if Herodotus supports
the ideas invented by the writer, these ideas therefore must be doubly
(!) Avestic (!). We challenge the writer to prove what he says about
the sacrifices reserved for Haoma from any of the extant Avesta texts.
If the ideas of Herodotus are pleasing and suitably acceptable to the
writer of Zoroastrian Theology, it does not logically follow therefore
that those ideas have been taught in the Avesta. In fact Herodotus an
alien is no more an authority with reference to the exposition of
Zoroastrianism than Macaulay, though a Christian as historian of
England with respect to the explanation of Christianity.
Similar instances of foreign authority may be multiplied, but we
shall not elaborat this main head of the review. On p. 181 he says-
165
“We learn from Diogenes, on the authority of Theopompus and Eudemus,
that the classical authors were familiar with the Magian doctrine of the
millennium and the final restoration of the world as early 8as in the fourth
century B. C. Plutarch draws his materials on this millennial doctrine from
Theopompus.”
This reference made here throws in fact no light on the subject of
renovation from the Zoroastrian standpoint. It is only on

166 NO GREEK, INDIAN OR ARABIC INFLUENCE ON ZOROASTRIANISM.
account of the fondness shown by the writer for introducing references
from foreign writers that such redundant citations are to be found in the
book.
The writer is so much fascinated with foreign influence on
Zoroastrianism that he points out Greek and Indian influence in several
Persian works of Zoroastrianism. He says on p. 314-
“Among the more important works that have thus come down to us are Jami-Kaikhushru,
Makashefat-i-Kaivani, Khishtab, Zaredasht Afshar, and Zindah
Rud. The authors of the last three allege that their works are translations, into
Persian from the original Pahlavi books written in the days of the Sassanian Kings
Hormaz and Khusru Parviz. A search through the literary contents of these
writings, however shows that their philosophical dissertations mostly reproduce
the teachings of Greek philosophy, current in India in the seventeenth century
through its Arabic version.”
We cannot say too much in favour of these books for they are
written in Persian; hence we cannot speak of them as emphatically as of
the Avesta scriptures. Still if we give credit to the deposition made by
the authors of these books that they were Persian versions of some
Pahlavi books now lost to us which may in their turn have been versions
of some Avesta texts out of the 21 Nasks, we must pay due attention to
these books also. They are books, which inculcate very deep ancient
Persian system of mystic philosophy, which is quite beyond the scope of
the ordinary student of philosophy, theology or philology. Since these
are said to have been translations from original Pahlavi works we have
reasons to believe them to be of Zoroastrian origin. This is certainly seen
by those who have gone through these books without any preconceived
ideas pro or con these books that there is nothing in them which goes
diametrically opposite to the rules and teachings that are found even in
the extant Avesta writings.
We are at a loss to understand why these books of original Persian
mystic philosophy are depreciated and run down by the philological
students of the Avesta. The writer of Zoroastrian Theology finds in these
Persian books "the teachings of Greek philosophy," and also “through its
Arabic version.” Supposing

PERSIAN BOOKS ON ZOROASTRIAN PHILOSOPHY - PAHLAVl ORIGIN. 167
for argument's sake that these Persian books expound systems of Greek
philosophy, may we ask the writer of Zoroastrian Theology about the
origin of Greek philosophy, and Arabic philosophy. That the Greek
and the Arabic philosophies owe much to ancient Persian and
Zoroastrian knowledge of the 2l Nasks is a fact as clear as daylight.
Plato, Pythagoras and Aristotle had for their own philosophy the ideas
borrowed from ancient Persian philosophy as their basis. Hence what
is taught in those Persian books and what seems at first sight to be
Greek philosophy proves itself to be originally Zoroastrian even if we
grant that the Persians wrote from Greek philosophical books which
owed much to Zoroastrian teachings; but such a reservation cannot
even be made by us since the writers of those Persian books say
emphatically that they are translations from some Pahlavi writings.
With reference to the so-called Greek influence in the Persian books of
mysticism the writer of Zoroastrian Theology is intolerant, whereas we
have already seen that he is fond of referring to other Greek writers
and giving their absolutely nonsensical ideas on the subject of animal
sacrifices etc., in support of his own views. Is this not wonderful when
we seriously think of the writer's situation with regard to Greek
influence on Zoroastrian literature!
Similar ideas of Indian and Greek influence have been given on p.
358 where the writer says -
“Religion and philosophy did not proceed hand in hand in Iran. Indian and
Greek philosophies were not unknown to the Iranians, for there was a constant
interchange of ideas between Persia on one side and India and Greece on the
other, as ever since the days of Pythagoras Greek and Indian philosophers
frequented the Persian Court…………But we do not find any systematic attempt
at interpreting the Zoroastrian religion in the light of such philosophies.”
Here the writer seems to believe that there was practically no
influence on the Zoroastrian teachings made by Indian and Greek
philosophies though the later Kings of Persia allowed philosophical
debates among Indian, Greek and Persian philosophers at their courts.
We cannot understand what the writer means by

168 PAHLAVI & PERSIAN WRITERS FOR MORE RELIABLE THAN ENGLISH.
saying that 'in Iran religion and philosophy did not go hand in hand.'
Does he imply that there is no philosophy at all in the religion taught by
Zoroaster; or does he mean to say that the Zoroastrian religion did not
accept Greek or Indian philosophy and make it its own? The whole
paragraph certainly implies that the Zoroastrian teachings were not
affected at all by Greek or Indian philosophies, though philosophical
discussions and exchange of ideas in debate were allowed at the Persian
court. Thus we cannot clearly make out what the writer means to say
about Greek influence on Zoroastrianism, for at one time he is fond of
quoting unreliable authors like Herodotus and others in support of his
own favourite ideas, at another time he speaks against the Greek influence
of mysticism in later Persian books which are in fact derived
from the Pahlavi basis, and again he says that Zoroastrianism was not
explained in the light of Greek or Indian philosophies, that is to say,
that there was no Greek influence on Zoroastrian Avesta Scriptures. If
one believes in the genuine existence of 21 Nasks given by the prophet,
one can in a moment declare that no Greek nor any other influence is to
be found in all the extant Avesta Scriptures. We can say this
emphatically so far as the Avestan scripture-writings are concerned, and
we leave it to the exhaustive student of Zoroastrianism to judge how
much of some of later Pahlavi and Persian writings can be culled out as
purely pristine Zoroastrian teachings, though here also we must not
doubt a Pahlavi writer if he solemnly declares that his source is
Avestan, nor should we in the least doubt the veracity of a Persian
writer, if he professes to write from the authority of some Pahlavi
source. In fact much of Pahlavi and Persian Zoroastrian literature is far
more approximate to the original Zoroastrian teachings than some
English and Gujarati books on Zoroastrianism containing mere
imaginary speculative ideas of the writers e.g. the book of Zoroastrian
Theology under review. For the writer of Zoroastrian Theology himself
says on p. xxxi of introduction-
“Though Pahlavi had replaced Avestan, the early works written in the
ancient language had not yet ceased to influence the Pahlavi
"

EXERTION & DESTINY-AN ORIGINALLY ZOROASTRIAN LAW
169
writers. In fact, some of the most important of the Pahlavi works are either
versions of some Avestan works now lost to us, or draw their thought from the
Avestan sources. Thus the Pahlavi Bundahishn is the epitome of the Avestan
Damdad Nusk, subsequently lost. Similarly not so few of the Pahlavi works
written two or three centuries after the conquest of Persia by the Arabs
tenaciously preserve the tradition handed down by Sasanian Persia.”
This is alright. But he goes further and points out again Moslem
influence in Zoroastrianism. On the same page he says. -
“The Menuk-i-Khrat, for example, betrays Moslem influence when it
preaches fatalism, but is otherwise faithfully voicing the sentiments of the
orthodox Sasanian Church.”
The writer's judgment of Minoi-kherat is quite erroneous, for in
fact no fatalism is preached in that book. There the law of exertion
(Pahavi Kar) and destiny (Pahlavi Bakht) determined by the fruits of
exertion as taught in the Gathic law of "Paitioget" or "Action-with-its-
Reaction" is referred to. Whatever the Moslem belief about fatalism
may be, this is certain that Zoroastrianism preaches the law of exertion
and destiny; the interrelation of past, present and future-in the words of
the writer himself as on p. 149. -
“Each generation is the product of the past and parent of the future ;”
and the law of Cause and Effect, as in the words of the writer on p.
154. -
"Bagha or dispenser plays an insignificant part as Fate personified in the
Younger Avesta although this personification becomes more pronounced as the
personification of Fate in the later Pahlavi period. There is however a solitary
passage in the Vendidad, and it may be late, which tells us that a man who is
drowned in water or burnt by fire is not killed by water or fire, but by Fate;"
and finally the mutual indissoluble connection between Fate and
Exertion in the words of the writer on p. 207,-
soul"
22
"Both these (Fate and Exertion) are closely linked together as are man's body and

110 WRITER'S DISLIKE OF THE GATHIC LAW OF “FATE” (Paitioget).
The writer of Zoroastrian Theology seems to be averse to the
doctrine of Fate and he seems to believe as on p. 208 that. -
"The ever active spirit of Zoroastrianism militated against fatalism and
saved the nation from its baneful effect."
But we must say emphatically that-
The law of “Paitioget” or Action-and-Reaction has been
taught in the Gathas, that the Creator has been styled as “Hatamarane”
the infallible accountant in the Gathas, that the Yazata
Mithra has been appointed in the Avesta the lord observing the law
of Paitioget, and that the law of exertion and destiny always
inseparably linked together is one of the fundamental laws of
Zoroastrianism.
The writer of Zoroastrian Theology seems to be ignorant of this
doctrine as taught in the Gathas and other Avestan scriptures; and
hence having natural aversion for the Moslem view of fatalism as he
may have understood it, he cannot tolerate the law of destiny as result
of exertion preached in the Pahlavi work of Mino-i-Kherat (i.e. the
Spirit of Wisdom or Spiritual Wisdom,) and speculates as in the case of
Greek influence that there is Moslem influence to be found in that
abstruse Pahlavi work. When we read pp. 23 and 24 of the book of
Zoroastrian Theology we find that the writer has not lost sight of the
law of Cause and Effect, Action and Reaction, Exertion and Destiny,
Response in the form of reward or punishment-as taught in the Gathas.
But it seems that the writer of Zoroastrian Theology is very impatient
and hasty in arriving at his own speculative conclusions on any subject.
He could have drawn far better inferences and correct ones if he had
treated the whole theme without any bias lurking in his mind. But an
unbiassed condition is quite impossible with him, for his mind seems to
be heated with the ideas of his favourite mission newly invented as
evinced throughout his book. He says on pp. 23, 24 under the heading
“Ahura Mazda has ordained that virtue is its own reward and vice its
own retribution,” --
“Every individual is to reap the consequences of his own thoughts, words
and deed. Zarathushtra exhorts men and women to make their

Paitioget IMPLIES THE LAW OF Individual Responsibility.
171
own choice between good and evil, for everyone has to decide his own fate, and
the prophet emphasises again the fact of individual
responsibility…………….Mazda has ordained laws for the recompense of the
righteous and the punishment of the wicked in the world to come......... Those who
live in this world in conformity with the divine message, reap future reward; but
those who choose to live in defiance of it, bring future trouble upon themselves,
for both weal and woe come from Him. Unto those who do His will he gives
better than the good, but he metes out worse than the evil to those who act against
it. He is the Lord to judge the deeds of life, and he passes his verdict on them.
Strict are his laws, and stern His judgment."
All this is quoted from various Gathas by the writer himself. We
have to give this long quotation here only in order to show that the lawof
Exertion and Destiny,-of future rewards and punishments of present
thought, word and deed,-of present reward and punishment of past
thought, word and deed,-as decreed or determined in the final decision
according to the Divine Law of 'Paitioget' is purely a Zoroastrian law
taught even in the Gathas, and explained elaborately in the other Avesta
scriptures, which the Pahlavi writers have made still more clear. Thus to
say that because the law of destiny is taught in the Mino-i-Kherat it
must have borrowed it from the Moslem religion, must be termed mere
hasty, thoughtless speculation on the part of the writer of Zoroastrian
Theology.
We have digressed here on to the subject of exertion and destiny
from the main head subject, which we shall now bring to an end. This
short chapter could have been omitted by us from this review, but as we
now see it has helped us to note the weak points of the writer of
Zoroastrian Theology. Anyhow he wants to preach his own favourite
Idols-of-the-Mind or of the Market-place, and he regards any foreign
influence healthy if a foreign writer seems to be supporting his own
favourite beliefs, and he denounces all foreign influence if a writer goes
against his ideas. He also summarily dismisses all ideas not to his taste
as having some imaginary foreign influence, although in fact these
ideas may be Zoroastrian in origin e.g. the doctrine of fate and

172 WRITER'S SHAM KNOWLEDGE OF ZOROASTRIAN RELIGION.
exertion is regarded by him as coming into Zoroastrianism from the
Moslem source. We leave it to the patient reader how much value and
attention ought to be paid to such a book, full of vagueness,
speculation, inconsistency and self-contradictions with sham
knowledge of religion feigned throughout!

CHAPTEH V.
The Writer's Fondness for Animal Sacrifices said to have
been encouraged in Zoroastrianism.
173
In the last main head we have seen how the writer of Zoroastrian
Theology eagerly refers to foreign writers pro animal sacrifices said to
have been practiced by Zoroastrians. In this chapter we shall deal with
the subject of animal sacrifices, and we shall see whether Zoroastrian
Scriptures have encouraged the practice of animal-slaughter, by
referring to various Avesta texts. The writer of Zoroastrian Theology
has throughout attempted to make the reader believe that all the socalled
Later Avesta texts have inculcated the doctrine of giving
animal-sacrifices to angels and archangels. By this attempt he further
wants to show that the Later Avesta texts since they preach the
doctrine of animal-slaughter cannot have been given by the prophet.
With the uniform motive of running down all the so-called Later
Avesta texts the writer of Zoroastrian Theology has as we have seen
throughout all the heads tried his best to dupe his reader into this
belief. If the Later Avesta texts are thus depreciated, there remains
simply the religion as taught in the five Gathas, and the people of the
class of the writer of Zoroastrian Theology do require a religion
without the Yacna, the Vendidad, the Yashts and all other Avesta
except the Gathas.
To start with, we must bear in mind that the idea of animal-
sacrifices as taught by the writer of Zoroastrian Theology is never to be
found in any Avesta Scriptures whether Gathic or non-Gathic. Very
often we find that the word “Sacrifice” as used in its degraded sense in
English in the phrase animal-sacrifice or killing of an animal in the
name of religion has been quite absurdly put for the Avesta word
“Yacna.” The word "sacrifice" from its Latin derivation sacer holy and
facio I make, literally signifies the holy process, the holy procedure, or
holy making i.e. procedure of holiness; hence it further adopted the
meaning of "a sacred offering" or “offering for higher or more

174 " Yacna" NEVER IMPLIES SACRIFICE OR SLAUGHTER.
holy objects.” In support or this tracing of meanings we may quote two
authorities Webster and Century dictionaries. Webster gives the three
meanings in order thus:
1. The offering of anything to God or to a deity.
2. Consecratory rite.
3. 3. An immolated victim presented in the way of
religious thanksgiving, atonement, or conciliation.
The Century dictionary explains the term “sacrifice” as under: -
1. Lit. A rendering sacred.
2. That which is sacrificed; specially that which is
consecrated and offered to a deity as an expression of
thanksgiving, consecration, penitence or
reconciliation.
Thus we see that the meaning of “animal-slaughter” assigned to
the term "sacrifice" in its degraded sense was never the original
meaning thereof. Apart from the meaning of the English word we must
say that "Yaz" or "Yacna" in the Avesta never means sacrifice or
"animal-slaughter"; otherwise, as the writer of Zoroastrian Theology
takes the word Yacna to mean animal sacrifice, the entire Avesta with
the Gathas which are full of the various forms of Yaz and Yacna would
be absurdly inculcating the slaughter or sacrifice of everything and
every angel, archangel, man, beast, plant etc. with which the word Yaz
is to be found attached. The words Yaz and Yacna may have been
translated by some Western scholars perhaps in the original higher
sense of sacrifice or sacred rendering, but the writer of Zoroastrian
Theology translates Yaz or Yacna in the degraded sense of animal
sacrifice or slaughter. Some scholars have taken the word' Yaz' to mean
"worship, praise, or propitiate" which is much nearer to the original
meaning of “Yaz.” "Yaz" means to attune oneself with, to be en rapport
with to be univibrant

Yacna IMPLIES Spiritual ATUNEMENT WITH YAZADIC FORCES
175
with, and the ceremonial bringing the result of attunement or
univibrancy is called "Yazashna or Yacna" ceremony. We are at a loss
to understand why the writer of Zoroastrian Theology has used the
term Yacna in such a base and degraded sense of sacrifice. On p. 119
he says-
"The sacrificing priest invites him to attend the Yacna sacrifice,"
as quoted from Yacna 1, 15.
Here we see a very strange compound noun formed viz. Yacnasacrifice.
That the word Yacna never implies any idea of animal or
other sacrifice is very clearly seen from the "Yenghe Hatam" formula,
which has the same significance as the "Yatha Ahu Vairyo" and the
"Ashem Vohu" prayers. In the formula it is taught that-
“We mus attune ourselves with all those who are advancing on the path of
spiritual unfoldment and who are known by Ahura Mazda as the best in Yacna or
attunement with Ahura Mazda.”
In all the Gathas we find the word Yacna only in the one ideal
sense of spiritual attunement of the devotee with the spiritual forces
and intelligences, and the idea of animal-sacrifice forced on to the
word 'Yacna' is only the zenith of so many queer innovations of the
writer of Zoroastrian Theology on account of his peculiar idols of the
mind.
Now we shall first quote or refer to a number of passages from the
entire Avesta scriptures in order to prove that the idea of slaughter of
animals or animal-sacrifice is quite foreign to the Zoroastrian
scriptures. After this we shall refer to the arguments advanced by the
writer of Zoroastrian Theology in favour of animal sacrifices.
I. Direct references con slaughter of animals, and pro
vegetarian diet for man.
(1.) Protection of the animal creation ; their care and nourishment;
their rescue and relief

176 NO SLAUGHTER BUT PROTECTION OF ANIMALS IN THE GATH.AS.
(i) Gatha 34 § 3- O Ahura Mazda the entire living creation is protected
by Behman in Thy kingdom!
(ii) Gatha 32 § 12- Ahura Mazda brands as evil those who disuade men
from doing best things and who voluntarily advocate the killing of
the animal-creation (Geush-Morenden.)
(iii) Gatha 46 § 4- The oppressor who ruins his life through his wicked
actions presents the helpers of Ashoi and the animal creation from
moving about. He who stops such a wicked person from so doing
will set free the animal-creation and the store of the good food of
wisdom.
(iv) Gatha 31 § 15 – He who procures power for the wicked sinner, and
he who is not fit for living his life on account of his harassing the
animal-creation and a truthful man-I inquire about such, O
Mazda!
(v) Gatha 51 § 4 - The Karaps i.e. the sinners in spite of spiritual
knowledge can never achieve any ideal thing. They never preach
the protection of the animal-creation either by word or by practice. On
account of this characteristic of theirs they shall go to the abode of Druj
or evil influence.
(vi) Gatha 50 § 1- O Ahura Mazda inform me if there is anybody as the
protector of my animals (Paseush-Thrata) except Thyself, Behman
and Ardi behesht.
(vii) Gatha. 33 § 4- O Ahura Mazda may I remove from Thyself by means
of prayer the extreme negligence re the fodder of the cattle creation.
(viii) Yacna 12 § 2- May I protect the animal-creation from the thief and the
robber by means of prayer, offered unto Ahura Mazda.
(ix) Yacna 71 § 9 } – We attune ourselves with the entire animal-c
Farvardin Yasht § 74.} animal-creation e.g. the water-animals,
the land-animals, the birds, the free moving animals, the hoofed animals.
(x) Yacna 10 § 20 } – Salutations to the cattle-creation! Salutations to
Behram Yasht § 61 } the animal creation! Good word to
the animal-creation! Success to the cattle-creation! Food to the animalcreation!
Apparel for the animal-creation! We

ATTUNEMENT & HARMONY WITH THE ANIMALS IN THE AVESTA 177
ought to be working for the animal-creation, and they are the
renderers of prosperity for our food.
(xi) Vendidad 21 § I- Salutations to thee O prosperity-rendering animal,
whom the wicked heretic unholy, cruel man slaughters.
(xii) Yacna 71 § 15- I shall keep thy soul from hell if thou repeat at
the moment of thy death the words of invocation of the entire
animal-creation, e.g. the water animals, the land animals, the
birds etc.
(xiii) Franrdin Yasht § 71- We attune ourselves with the souls of animas and
beasts e.g. water animals, land-animals, birds, leapers, hoofed
animals etc.
(xiv) Yacna 6 § 10
16 § 4
17 § 10
26 § 4
39 § 4
- We attune
ourselves with the
souls of the
beneficent cattle
and beasts.
(xv) Yacna 39 § 1 - We attune ourselves with the souls of
Major Haftan Yasht § 5 ourselves and of the beast-creation
which desires to exist for our sake; and we are for them just as they are
for us.
(xvi) Gatha 48 § 5 – We must work for the cattle-creation, for they are
renderers of abundance and prosperity for our food, and they are
our precious belonging. They bestow strength and power in our
noble aspirations. Ahura Mazda let the vegetation grow for them
through Asha from the beginning of this creation.
(xvii) Gatha 33 § 3- He is well-disposed towards the holy one, and he who
skillfully protects his animal, is as it were engaged in doing deeds
of holiness and good thought.
(xviii) Yacna 35 § 7 -We consider for you the Yacna of Ahura
Major Haftan Yasht § 1 Mazda and the nourishment of the
catt1e creation as the best. Verily shall we act according this and teach
the same in accordance with our wishes.
(xix) Gatha 45 § 9 – May Ahura Mazda grant strength for increasing the
prosperity of our men and cattle.
23

178 LIFELESS ANIMAL IS TERMED “NASU” IN THE VENDIDAD.
(xx) Yacna 36 § 4 – We desire happiness and fodder for the
Major Haftan Yasht § 1 cattle through charity and best actions.
(xxi) Fravardin Yasht § 52 -May there be an increase of cattle and men in this
house (where we the Fravashi are invoked.)
Vendidad Fargard 18 § 17 -May there be an increase of cattle and men
Atash Nyaesh § 10 unto you (who invoke me i.e. the fire.)
(xxiii) Mah Nyaesh § 10-0 ye full-gloried angels! O ye health-giving angels!
Give courage and victory unto me; grant increase of cattle unto me.
(xxiv) Meher Yasht § 28 – The angel Meher bestows increased cattle and men
into that abode where he is propagated.
2. Druj-i-Nasu i.e., evil magnetic influence accompanying a.
corpse or a carcass; flesh blood, pus etc. when dissociated from vitality
fall under the influence of Druj-i-Nasu i.e. Demon of Putrefaction or
Druj-i-Hikhar i.e. Demon of disintegration; the carcass or dead body of
an animal from which the vital principle has gone out is verily termed
Nasu in the Vendidad, and seclusion from such Nasu is strictly
enjoined.
Vendidad Fargard 7 § 26 – Those who produce Nasu are wicked and
demoniac, for they destroy cattle and lengthen the deep-snowed, cruel,
injurious, winter.
This subject is very well known to the students of Zoroastrian
religion, and the Vendidad is so teeming with references to Nasu that it
would be superfluous here to quote a long list.
3. The vegetable kingdom is the source of natural food for man.
(i) Gatha 34 § 11 – Khordad and Amerdad will both serve thee for food.
(ii) Jamyad Yasht § 96 – Khordad, the intelligence presiding over water
will quench thirst, and Amerdad presiding over vegetation will appease
hunger.

CULTIVATION OF VEGETABLE FOOD IN THE AVESTA.
179
(iii) Vendidad 5 § 20 - I who am Ahura Mazda send down rain for the
nurishment of men and for the food of useful cattle. Grain and corn
is the food for men; grass and fodder will be the food for animals.
(iv) Tir Yasht § 29 - O ye countries, be ye prosperous! Henceforth the food
of the entire world – e.g. grain and corn requiring much water for
its growth, and vegetables requiring a little water, - come out of the
earth unobstructed.
(v) Farvardin Yasht § 10 – There on this earth spring and river water
flows, where many kinds of trees grow from out the earth, for the
nourishment of animals and men, for the nourishment of the
country of Iran, for tile nourishment of the five species of animals
and for the help of the holy man.
II. Agriculture is the best occupation according to
Zoroastrianism; farming increases Holiness,
(i) Yacna 13 § 2-
I invoke the most industrious and the prosperity-rendering farmer who
works most for the fodder of cattle.
(ii) Vendidad 3 § 3-
Hormazd replied “O Spitaman Zarthosht, that land is the most joyous
on which are cultivated grain and fodder and fruit-giving trees.
(iii) Vendidad 4 § 30-
Hormazd replied, “the proper cultivation of grain is the advancement
of the Mazdayacnian Law.”
(iv) Vendidad 3 § 26-
O man, I whom thou cultivatest shall come to thy country and bring
the food of fruits and grain.
(v) Visparad 1 § 9-
I invoke by means of the libation and sacred twigs the storer of fodder,
the farmer who produces fodder for the cattle, and the holy man
who nourishes the cattle.

180 Ashoi NEVER IMPLIES SLAUGHTER OF ANIMALS.
(vi) Vendidad 3 § 31-
He who cultivates grain makes himself as happy as one who performs
ten thousand Yacna.
III. The Ashoi or Divine Moral Order Principle which is
the fundamentum of the Zoroastrian Law is diametrically
opposite to the idea of slaughter of animals.
There are so many references in all the Avesta scriptures to the
subject of Ashoi or Holiness and Law of Divine Moral Order that
almost all the followers of Zoroastrian religion are conscious of this one
cardinal point of their religion. The small "Ashem Vohu" prayer
inculcates that-
“Ashoi is the highest good; it is immortal-bliss; heavenly bliss is to one who
is Holy for Holiness' sake.”
Now we shall ask the writer of Zoroastrian Theology who
advocates slaughter of animals in the name of Zoroastrian religion-
(i) Is cruelty to animals an act of Ashoi?
(ii) Is slaughter of animals an act of Ashoi ?
(iii) Is destruction of animals an act of Divine Moral Order as
preached in Zoroastrianism?
(iv) Is killing of animals an act of furthering the prosperity of the
universe?
(v) Is shedding of blood of animals on the ground an act of
gladdening the mother-earth?
(vi) Is touching the lifeless carcass of animals an act of holiness?
(vii) Is the offering of a putrefying piece of flesh of animals in the
holy rituals an act of strict Ashoi required by the
Zoroastrian religion?

(viii)
THE WORD "GEUSH” NEVER MEANS “BEEF” OR “MUTTON.”
181
Does the officiating holy priest remain pure with his holy
aura if he touches such a dead piece of Nasu while
performing the holy rituals?
(ix) Is the putting of dead Nasu on fire as an offering an act of
holiness?
(x) Does the Gathic prohibition of "Geush Morenden” i.e. animalkilling
fall under acts of holiness?
(xi) Does the slaughter of animals form part of Ashoi or
holiness by means of which according to the Avesta
scriptures we have to approach Ahura Mazda?
IV. Entirely wrong and inconsistent meanings attached to some
words and texts by the translators in order anyhow to preach the
idea of slaughter of animals: -
(i)
(ii)
(iii)
The Avesta word “Geush” which is the genitive
singular form of "Gao" which signifies bull or cow or
cattle-creation has been translated to mean "flesh" or
"beef" in order to bring in the idea of slaughter of
cows.
The same translator Spiegel renders the word “Geush” in
the same sentence "Thranfedhran geushcha vastrahecha”
occurring in Farvardin Yasht § 100 and Jamayad Yasht § 86,
differently as "cow" and "beef" respectively, whereas other
translators Harlez, Darmesteter, and Kanga render it as
“Cattle."
Gatha 32 § 12, in the prohibition of “Geush Morenden”
of cattle-killing the word Geush has been unanimously
rendered as "Cattle." Hence the meaning of "beef" or
“mutton” attached to the word "Geush" seems to be only
to suit their own ideas of animal-slaughter for food.”

182 “Gava” MEANS “MILK-LIBATION” IN THE RITUALS.
(iv) In the ceremonial formula “Haomaya Gava Baresmana”
the word "Gava" which signifies "Jivam"
or milk-libation has been in the same way wrongly
rendered as “beef”. Along with pure spring water the
milk of a goat or a cow is an indispensable
requirement in all Zoroastrian rituals on account of the
five Fradho or electro-magnetic forces e.g. Adhufradho,
Vanthvo-fradho, Gaetho-fradho, Khshaetofradho,
Danghu,fradho, - enumerated in the Aban
Yasht. Hence it is simply ridiculous on the part of the
translator to associate dirty blood-dripping beef along
with the sacred things like Haoma and Baresma.
Zoroaster himself introduced this Haoma-Gava-
Baresman method of ceremonial according to the
Aban-Yasht, and one cannot for a moment believe, if
one has the slightest idea of Holiness of Zoroaster, that
Zoroaster could have touched a piece of beef in order
to invoke the angel Aban. Such a barbarous idea of
“beef” as the meaning of Gava in the ceremonial
formula could only have been invented by the beefeating
translators of the Avesta, who are absolutely
ignorant of the strict magnetic-purity observed in all
the grand rituals taught by Zoroaster.
(v)
(vi)
The sentence “Geush Hudaongho Urvanem Yazamaide”
which really signifies "We attune ourselves with the
soul of the well-created cow,” has been rendered by
Darmesteter as meaning “We sacrifice Cattle unto the
beneficial Cow.” Thus we obtain here the absurd idea
of sacrificing an animal to an animal of the same
species.
The Avesta word "Myazda" which from its derivation
("Mid," to meet) implies the medium of meeting or
holy ceremonial offerings, by means of the pure
magnetic currents of which one can be in

AUSURDITIES OF SPECULATIVE PHILOLOGY
183
tune with the spiritual forces, has been translated to
mean "Mans" in Gujarati, i.e. flesh. This is the most
absurd extreme to which philology can stretch its
speculation-energy. Sound philology has nothing to
do with sound. Two words of two different
langl1ages having a similarity of sound cannot
therefore have the same meaning. As for instance
“Hate” in English means contempt, whereas the same
word “Hate” in Gujarati means "Love;" “But” in
English is an adversative conjunction, but the same
word in Gujarati means "solid." Hence the
speculative philologists have very often committed
absurd and unmeaning mistakes in the height of
speculation.
(vii) A very strange reference to Behram Yasht and Tir Yasht is
also pointed out by the advocates of animalslaughter.
In the whole Avesta. religion extant
including the Gathas, Vendidad. Yacna, Visparad,
Yashts etc., this is the only reference which is
regarded as a pivot of animal-slaughter advocacy by
the students of Avesta. It has not the meaning
attached by the enthusiasts of animal-staughter as we
shall presently see; and the entire Avesta Scriptures
inculcate so many mandates against animal-slaughter
that the reference to Behram or Tir Yasht necessarily
goes out of question. The one strange thing to be
noticed about the question of aniinal-slaoghter is this
that those students of Avesta who stamp only the
Gathas as genuine teachings of Zoroaster, and who
discard the rest of the Avesta as pseudo-Zoroastrian,
lay undue emphasis on this reference to Behram or
Tir Yasht pro animal-slaughter-the portion which has
been stamped as Later Avesta.

184 NO ADVOCACY OF ANIMAL-SLAUGHTER IN BEHRAM & TIR YASHTS.
And now to the reference itself. The text is originally rendered as
under: -
"The Iranian countries may carry ritual-gifts for him (i.e. Behram or Tir); the
Iranian countries may spread the Baresma or sacred twigs for him (i.e. Behram or
Tir); the Iranian countries may cook for him an animal of white colour, or of good
colour, or of any one of the homogeneous colours!"
Anyone of ordinary commonsense, if he were to pay patient
attention to the underlying meaning of the paragraph above quoted, will
be able to see that there is absolutely no advocacy of general animalslaughter
as the biased students impress upon a lay reader. In this
reference a special ceremonial, not now known to us, has been
recommended only for the propitiation of the angel Behram or Tir. It is
at least understood that the literal words “Cooking an animal” have
some mystic sense, for the animal is not of the ordinary sort, but of
some special colour. Besides the species of the animal is not made
clear; - Why should it be only a goat or a hen, and not a horse, a cow, a
pig, an ass, a buffalo, an elephant, a dog etc.-is a question naturally
arising to a man of ordinary sense.
Moreover, this animal after it has been cooked is not to be
touched by unholy persons and by persons not following the religion in
practice; and if it is partaken of by such persons, the entire country of
Iran will be ruined and destroyed-as said in the very next paragraph of
the same Yashts. Here then we notice that the animal cooked for
Behram or Tir angel is to be touched only by holy persons who
practically follow all the mandates of Ashoi. This seems to be quite an
evident contradiction of principle. The dead body of the animal is
according to Vendidad called Nasu or deteriorating matter which
makes a man polluted if he comes in contact with it; whereas in the
Behram and Tir Yashts the dead animal is strictly ordered to be touched
by holy persons and not by unholy persons. Such a sequence of facts
necessarily leads us to conclude that the paragraph in the Behram and
Tir Yashts has some meaning to be read between the lines, and it is
very important here to remark

CONTRADICTION IN BEHRAM & MAJOR HAFTAN YASHTS.
185
that Avesta is not an ordinary spoken language, but a cipher language
requiring the special key of its own for deciphering it,-the key which is
now lost to us. We see very clearly from this isolated reference to socalled
animal-slaughter in the Behram and Tir Yashts that the Avesta
students try to make out the meanings suitable to their own
preconceived beliefs and fancies. Looking to this very closely we find
that the animal is to be cooked merely and not to be slaughtered. There
is no word for killing the animal as we find in the Gathic prohibition of
"Geush Morenden" or animal-killing.
Again the literal rendering of the word “Pasu" is very clear. From
the Avesta derivation "Pas" to bind, it means the medium of binding or
uniting together. But the translators have almost all of them rendered it
as meaning an animal. Granting the meaning of the word "Pasu" to be
an animal, we find that in the Haftan Yasht or Yacna 39, there is an
attunement desired with the same "Pasu" or animal-class. Now the
question naturally arises ‘How can the same prophet Zoroaster have
preached "attunement with or harmony and love towards Pasu" in the
Haftan Yasht, and "slaughter or cooking of same Pasu and cruelty
thereto" in the Behram Yasht'? Moreover, what is most wonderful of
all is this that in the same Behram Yasht § 20, there is to be found a
fine paragraph preaching "salutation and love to Gav or the entire
animal creation, benedictions to it, victory to it, food and clothing to it,
industrious work for it." If Gav which means the entire animal creation
includes “Pasu” as one species thereof, how is it reasonable that Pasu
may be killed at the same time or in the same Yasht where Gav must
be protected and cared for!
Hence we conclude that there are odds of references con slaughter
of animals and animal-sacrifices, whereas the reference in the Behram
or Tir Yasht is the only one isolated instance of so-called advocacy of
slaughter of animals, and that too as we have already seen is not logical
in meaning when the entire context is taken into account. Even if we
grant that the refer
21

186 INCONSISTENCY BETWEEN GATHAS 32 & 50 & BEHRAM YASHT.
ence to Behram or Tir Yasht is pro slaughter of animals, we are at a
loss to understand the inconsistency between this isolated Later Avestic
advocacy of animal-cooking, and the Gathic prohibition of animalkilling
(Geush-Morenden) and the Gathic mandate of protecting the
animal (Paseush-Thrata) or the Later Avestic references con animalslaughter
odds of which have been quoted above. Thus if all these pro
and cons of animal-slaughter and animal sacrifices are weighed in the
pans of a balance, one can easily say that the cons of animal sacrifices
so much overbalance the pro as to render the pro quite insignificant.
Having thus seen the basic arguments independently from the
Zoroastrian scriptures, we shall now look into the arguments advanced
by the writer of Zoroastrian Theology. It seems that in the book
entitled "Zoroastrian Theology" a reference to the subject of slaughter
of animals is quite irrelevant, but it serves the writer in good stead
since the writer wants to depreciate the so-called Later Avesta from
which he attempts to give such references pro slaughter of animals. On
p. 79 he says that. -
“Mithra is terrible when angered. Unless man appeases his wrath by
abundant sacrifices he punishes his wretched victim mercilessly.”
How would a lay reader construe these words? There is not the
least idea of animal-sacrifices and slaughter for the angel Mithra in the
Meher Yasht, and yet the writer has wantonly hinted at such an idea.
The “Yacna” offered to Mithra never implies sacrifice of slaughtered or
living animals.
On p. 125 a similar idea is got up with reference to Dravaspa. He
says. -
“Dravaspa is the female genius of the animal world. As the guardian of
herds, she is invoked in company with Geush Tashan and Geush
Urvan…………………In the case of Dravaspa we see that with the exception of
Haoma and Zarathushtra, the other heroes, Haoshyangha, Yama, Thraetaona and
Haosravah and Vishtaspa bring to her offerings of a hundred horses, a thousand
oxen, ten thousand small cattle, and the libations.”

"Zaothra " AND "Yacna" NEVER MEAN BLOODSHED OF ANIMALS. 187
Certainly these words have no meaning of slaughtering so many
animals for sacrifice unto the female angel who is at the same time the
protector and guardian of the entire animal creation.
A similar wrong idea is to be found on p. 126 where the writer
says.-
“Geush Urvan is invoked in company with Geush Tashan and Dravaspa.
Verethraghna, the angel of victory, complains before Zarathushtra that the
mischief of the demons and their worshippers increases upon earth because men
do not offer sacrifices to Geush Urvan.”
Throughout these references the writer does not seem to understand
the meaning of the term “Geush Urvan" which means the soul or spirit
or the essential of the entire physical creation including men, animals,
plant and mineral life. Moreover the writer has a very peculiar idea
about 'Zaothra' and ‘Yacna’ or offering and attunement. That these
Avesta offerings never imply slaughter of animals must be clearly borne
in mind by the student of the religion which stands on the foundationstone
of Ashoi i.e., Ideal Purity, and one would with very simple and
plain sanity of mind admit that the slaughter of animals and the shedding
of blood of mute innocent animals like cows, goats, horses, sheep
and camels is never an action of purity proceeding as a result of pure
words and pure thoughts. A reference on p. 129 with the following
words-
“The priest at the sacrifice undertakes to propitiate Ushahina by sacrifice, if
he has in thought, word, deed or will offended him.”
clearly shows that the English word "sacrifice" used by the writer is a
misnomer since the word conveys to any lay reader who has not opened
the original Avesta text the meaning of slaughter of animals for
sacrifice. In Yacna Ha I ; 20, 21 if one opens the text and reads the
translation one will be able to see that all the five periods of the day are
addressed therein without reference to any idea of sacrifice unto them.
The

188 NO SLAUGHTER ADVOOATED FOR ARDVI SURA AND HAOMA IN AVESTA.
fundamental law of attunement by means of vibrations throughout the
universe with every visible and invisible thing and force has not been
properly understood by the students of Avesta, and hence the terms
"Yaz", " Yacna " “Yazamaide" etc., which bear an underlying meaning
of the law of attunement are rendered by the writer of Zoroastrian
Theology as meaning Sacrifice or Slaughter of lower animals.
One more instance of such reference may be added from p. 138.
There the writer says. -
“Ahura Mazda and Zarathushtra invoke her (Ardvi Sura), with Haoma and
Baresman, with spells and libations, whereas the majority of her other votaries
severally offer her a hundred stallions, a thousand oxen, and ten thousand sheep.”
Here it will be seen that no slaughter of animals in such a large
number is advocated in the case of the votaries, except Ahura Mazda
and Zarathushtra, of Ardvi Sura. The spiritual intensity of votaries is
expressed in the metaphorical and allegorical terms of so many animals
of the cattle-species, and the intensity of the spiritual concentration and
force of devotion employed by Ahura Mazda and Zarathushtra is
expressed in the terms of Haoma, Baresmsn and Manthric vibrations,
We are at a loss to make out why the writer of Zoroastrian Theology
tries to impress upon the reader the idea of the advocacy of sacrifice or
killing of animals.
A highly speculative, nonsensical, absurd and misleading statement
is made on p. 12]. -
" Haoma is to be propitiated with sacrifice. Among other objects animals
were sacrificed in the Zoroastrian ritual unto the angels, and the different parts of
the consecrated flesh were allotted to the various Yazatas. The Pahlavi books
elaborately treat the question of reserving particular parts of the animal for the
various Yazatas. We are told that Ahura Mazda has set apart for Haoma as his
share in the sacrifice the jawbone, the tongue, and the left eye of the immolated
animal. In general this is also in accordance with the statement of Herodotus
regarding the Persian acts of sacrifice in worship."

NO SLAUGHTER FOR HAOMA TAUGHT IN YACNA XI; 4.
189
If we refer to the Yacna XI; 4 from which the above fantastic
statement is alleged to have been made, we find that there is not in the
least any idea of slaughtering an animal. The Avesta runs thus--
“Us me pita haomai draono frerenaot Ahuro Mazdao anghuharene mat hizvo
hoyumcha doithrim.”
“My father Ahura Mazda gave for Haoma the sacred bread with the tongue
and the left eye to be eaten.”
From these original words the writer of Zoroastrian Theology
explains the principle of sacrificing or slaughtering animals for Haoma.
In Avesta the tongue and the eye are very often metaphorically used;
e.g. in the Gathas the prophet asks Ahura Mazda to teach him by means
of his own tongue and mouth, and from this we must not construe that
Ahura Mazda is made of flesh and bone and possesses a tongue of
flesh. In the same way in the Gatha Ahura Mazda is said to perceive always
the entire creation by means of his two eyes. This does not
literally imply that Ahura Mazda possesses as we do two eyes of flesh.
In the Khurshed and Meher Nyaesh, salutations are offered to these two
eyes, which are of Ahura Mazda. All such allegorical and metaphorical
language of the scriptures can never be taken to mean literally as the
words stand. In the same way the tongue and the left eye can never
imply the slaughter of an animal, for the terms refer to some spiritual
powers which ought to be developed by one who wishes attunement
with Haoma. In the Yasna XI; 4 quoted above there is not the slightest
reference to “animal,” and there is no word or idea suggesting the
tongue and the left eye of some animal. The passage is so very mystic
and parabolical that no sense can be easily made out of it. In the phrase
“my father” it is not clear whose father is referred to. And the sacred
bread, the tongue and the left eye are given by Ahura Mazda to be
given to Haoma. This leads us to an absurd conclusion that Ahura
Mazaa himself undertakes the slaughtering of some animal and then
gives the tongue and the left eye of that animal to the angel Haoma.
There is no word for any animal in the Avesta

190 NO SLAUGHTER BY AHURA MAZDA FOR THE SAKE OF TISHTRYA.
text, and it is simply false to put in the word animal in order to pamper
the favourite idea of slaughter of animals for sacrifice. This is the most
absurd way in which the students of Avesta expound their sacred
religion, derogating the most exalted teachings thereof in the eyes of
the sane public. For such students it is fit to remember that where
ignorance is bliss it is folly to be wise.”
That the animals enumerated in the Avesta have not always the
literal meaning of animals is noticed from the writer's own words on p.
131. -
“Tishtrya mourns his defeat and complains that men do not sufficiently
sacrifice unto him as they do unto other celestial powers, for had they not been
sparing in their invocation, he would have been able to bring a further strength
of ten horses, of ten camels, of ten oxen., of ten mountains and of ten rivers to
his side.”
Evidently here the animals are named only to convey the idea of
the measurement of the strength intended, and in the same way in all
the Yashts when the devotees invoke any angel with so many animals,
it is implied that the spiritual intensity of the invoker is measured by
the strength of so many animals, and that no slaughter of animals or no
bloodshed is meant for the sake of the angel. On the same p. 131 again
the use of the word "sacrifice" misguides the reader. He says-
“Ahura Mazda himself thereupon offers a sacrifice unto Tishtrya and thus
imparts new strength to him.”
The words can never imply that Ahura Mazda offers the sacrifice
of a slaughtered beast to Tishtrya. They simply mean that Ahura
Mazda makes ‘Yacna’ with or attunes himself with Tishtrya, and thus
by spiritual co-operation of both the strength of the latter is naturally
augmented. Thus we find that the word 'sacrifice' used so often in the
book of Zoroastrian Theology is quite a misnomer for "Yacna" or
attunement or worship or devotion.
Throughout the Avesta we find allegory and metaphor in terms of
animals, which do not literally imply animals. On p. 102 it is said that. -

ALLEGORICAL MEANINGS OF ANIMALS IN THE AVESTA. 191
“Sraosha drives forth in a heavenly chariot drawn by four white horses.”
Can there be horses in the unseen world where Sraosha has his
jurisdiction? On p. 127 we find -
“The sole-created Bull, the progenitor of the animal world is invoked along
with the moon”
If the word implies literally a bull it is absurd to say that Zoroaster
has taught the worship of animals. The Avesta students seem not to have
understood the underlying meaning of “Goo" used in the Avesta. The
moon has its epithet "Gao-chithra" meaning seed of the world. This
epithet reveals to us the function allotted to the moon in the economy of
nature. The moon is the medium for transmitting all the spiritual currents
for the nutrition of the entire physical world. It is quite plain that the
physical world is nourished and perpetuated by the spiritual agencies
working in the universe, which work through the medium of the moon.
This is verified by the statement in the Mah Nyaesh that when the moon
rises all the green plants begin to shoot out from the earth. Modern science
also teaches that magnetic fluid called "Odyle" continually rains down
from the moon and this fluid helps very much in the growth of the
vegetable Kingdom. Thus we learn that because this physical world is
continually nourished by the spiritual forces (chithra) the word 'Gaochithra'
is applied to the moon where the word Gao signifies the entire
physical world. Hence Avesta ought to be read between the lines in order
to grasp the internal original interpretation of all the Avesta technical
words and phrases.
It will not be irrelevant here to refer to the Gathas in connection
with the interpretation of Avesta. In the Gatha Ha 44;18 we find a very
peculiar phrase running thus: -
" Dasa aspao arshnavaitish ushtremcha”
meaning-
“Ten pregnant mares and one camel."

192 “Aspa” & “Ushtra” IN THE GATHA ARE NOT LITERALLY TRUE.
Now here is a text quoted from the Gathas which are considered
to have been written by Zoroaster himself even by the writer of
Zoroastrian Theology. In this the prophet addresses the Creator and
inquires of Him how to procure through holiness that prize which
consists of ten pregnant mares and one camel. If this is literally true no
man of ordinary commonsense can follow out the desire of the prophet
to obtain ten pregnant mares and one camel. These eleven animals if
they are at all animals intended in the Gathas cannot be regarded as an
adequate prize in return for the strict adherence to the laws of Asha. It
seems quite ridiculous to a lay-reader to think for one moment that
Zoroaster is anxious for obtaining these eleven animals as a reward
from Ahura Mazda. Henoe a little reflection convinces us that these
words camel, mare and moreover pregnant mare must have some inner
signification of some higher spiritual powers desired by Zoroaster in
return for and as a natural result of his living a life of austere purity and
holiness. This one sentence from the Gathas suffices to hint at the
utmost necessity of understanding the Avesta not alone by mere literal
translations thereof, but also by means of some line of reflection laid
down by the prophet himself for enabling the students to decipher the
Avesta. It is always difficult for a reader even in secular literature to
follow out exactly the spirit intended by the writer in his prose or
poetry composition; and hence it is quite natural that unless some line
of the interpretation of scriptural text has come to the knowledge of the
student, scriptural text can never be expounded by means of ordinary
lines of study of secular writings. Engrafting a student's own queer
beliefs and ideas gathered as a consequence of some circumstances,
either as idols-of-the-mind or as idols-of-the-market-place, upon the
scriptural texts themselves, can never amount to the original
interpretation thereof. Hence it so often happens that the same text is
interpreted in different ways by different students according to the
various standards of judgment applied by them as side-lights. Sidelights
may be thrown, but it is quite incongruous to throw the sidelights
of secular knowledge upon the study of religious scriptures. This
digression helps us to

STUDY OF AVESTA TECHNICALITIES VERY ESSENTIAL. 193
conclude that the entire Avesta is written in the mystical, allegorical
and metaphorical style with all the technicalities of its own, and that
all the animals mentioned therein do not literally stand for such
animals. On this one most important ground of argument all the
nonsense preached by the writer of Zoroastrian Theology about animal
sacrifices and offering the various parts of slaughtered animals in the
sacred rituals falls to the ground, if a sane reader remembers always
that as in every branch of science there do exist technicalities in the
Avesta without a knowledge of which it is quite impossible to grasp
the original and essential import of all the various Avesta writings.
We shall now refer to some hideous and horrible teachings of the
writer of Zoroastrian Theology about the killing of animals and their
dead flesh dedicated to angels or put on fire. On p. 140 he says not on
the authority of the Avesta text but on that of foreign writers, -
“Strabo relates the mode of sacrificing to the waters. The sacrificial animal,
we ARE TOLD, is taken to the bank of a river or a lake; a ditch is formed into
which the animal is killed. The pieces of meat are then placed on myrtle or
laurel, and holding tamarisk twigs in his hands, the priest pours oil mixed with
honey and milk on the ground and chants the sacred formulas. Great care is taken
that no drop of blood falls into the water while the animal is being immolated;
nor must the mixture of oil, honey and milk be poured into water. This
precaution is taken lest the waters be defiled.”
Another more horrid and absurd reference is found on p. 98-
25
“Much of what the Greek authors write regarding such Iranian sacrifices in
antiquity has its parallels in the Later Avestan texts. Some of the angels seek
consecrated cooked repasts of cattle and birds as offerings from their votaries.
Generally the victims used in sacrifice were horses, camels, oxen, asses, stags,
sheep and birds, if we may judge from Athenaeus 4 p. 145. Xerxes is said to have
sacrificed a thousand cows to the Trojan Athena, while the Magi offered at the
same time libations to the manes of the heroes. When that Achaemenian monarch
came to the river Strymon, the Magi offered a sacrifice of white horses. Speaking
about the mode of sacrificing animals to the

194 BOSH ABOUT ANIMAL-SLAUGHTER FROM FOREIGN WRITERS.
divinities. Herodotus tells us that the sacrificial beast was taken to a clean place
by the sacrificer, who covered his head with wreaths of myrtle. When the victim
was slaughtered and the pieces of meat were placed on grass, the Magi
consecrated them by chanting the theogony.”
We have quoted these in the fourth chapter where it is pointed out
that the writer of Zoroastrian Theology very often engrafts the ideas of
foreign writers on the Avesta expositions and that the ideas of these
foreign writers are not at all verified from the Avestan text. If one
remembers the fundamental principle of Zoroastrianism, namely, of
Ashoi or Ideal Holiness and Divine Moral Order of the Universe, one
can easily understand the absurdity and bosh contained in the above
two references. At least from the point of view of Ashoi principle one
can never readily admit the validity of the above statements as applied
to Zoroastrianism. This is the most absurd way in which the various
students of Avesta endeavor to expound various subjects by putting
their own pet theories and beliefs gathered from various sources as if
the Avesta religion taught these. On p. 125 the writer goes further in
quoting the absurd nonsense from foreign writers, where he says on the
authority of Strabo that-
"The fire-priest fed the sacred fire with dry wood, fat and oil,"
further adding that
“some portions of the caul of the sacrificed animal were also placed on it.”
A Zoroastrian writer and moreover a priest-writer would consider
a hundred thousand times the intensity of absurdity of such ideas of
foreign writers before placing them in his book and concurring with
them. But we have by this time been able to make out the underlying
motive of the writer of the book which is to run down all the Avesta
scriptures in the eye of the reading public except the Gathas. On the
very next page 136 he contradicts himself by saying that-

CRIME OF COOKING A PIECE OF FLESH ACCORDING TO VENDlDAD.
195
“Angra Mainyu has created the inexpiable crime of burning or cooking dead matter
and the Vendidad enjoins capital punishment for those who commit it.”
If the Vendidad which is one of the 21 Nasks of the entire Avesta
scriptures given by Zoroaster regards it a crime to put dead matter
(Nasu) on fire, it is quite evident that the views of foreign writers re
animal-sacrifices are merely speculative and unwarranted on which no
sane writer can dare to rely as authoritative. It is very regrettable that
instead of refuting such absurd views of foreign writers about the
advocacy of animal-slaughter in the name of Zoroastrian religion, the
writer of Zoroastrian Theology quotes them in support of his own beliefs
about the same with the only motive of derogating the status of the
so-called Later Avesta.
Then last but not least provoking statement quoted from the
Pahlavi book Shayast-la-Shayast is to be found on pp. 237-238. We
must say that the Pahlavi books fall into two classes viz., those derived
directly from the Avestan books, and those which contain merely
opinions of persons of much later times, and that therefore the Pahlavi
books of the latter class cannot be put in the same category of
authority as the former which are mere versions of the Avesta.
Furthermore in Pahlavi as in Avesta the language used is mystical,
metaphorical and to be read between the lines, and hence Pahlavi like
Avesta must not be taken always in the literal interpretations. If the
student goes merely through literal translations either of Avesta or of
Pahlavi writings he is liable to stamp all these writings as full of
absurd nonsense, as the writer of Zoroastrian Theology has done so
often in his book. On the pages above quoted he exposes such
nonsense in the following words: -
“We have already seen that meat formed a conspicuous article among the
sacrificial gifts made to the heavenly beings in the Avestan period. Meat viands
are the special feature of the sacred feast during the Pahlavi period. The Pahlavi
treatise Shayast la Shayast explains what particular parts of a slaughtered animal
are to be specifically dedicated to the various divinities in ceremonies. The angel
Hom's right

196 OFFERING OF OFFAL OF ANIMALS TO ANGELS-NO ASHOI PRINCIPLE.
to receive the tongue, jaw and left eye, recognized by the Avestan scriptures
remains still undisputed. The head and neck, shoulders and thighs, loin and belly,
kidneys and lungs, liver and spleen, legs and tail, heart and entrails are all
distributed among several different beings; until at last the tail-bone falls to the lot
of the august Farohar of Zaratusht, and the great archangels have to content
themselves merely with the residue.”
This is no doubt taken from S. B. E. Vol. V by the writer of
Zoroastrian Theology without consulting the original Pahlavi text The
Avesta and Pahlavi words "Gav" and "Gaush Hudao" have baffled all
the translators, and Europeans in general are fond of rendering them
into “mutton”, “beef” or “meat”, whereas if various Avesta and Pahlavi
passages containing these words are closely examined, one finds that
the words have far higher meanings of “the animal world”, “life”, “the
living creation” etc. The passage quoted above must have some higher
sense behind it, for if it were taken literally as it stands with an offering
of the offal of a slaughtered animal to various angels, it signifies at least
that the idea is not one of Zoroastrian Ashoi principle unless the
allegory is properly interpreted.
The food and drink problem has been solved in the same book
Shayast la Shayast Chap, IX § 8 S. B. E. Vol. V in the following words-
"After the departure of the light let him not devour, with un-washed hands,
the water and vegetables of Hormazd and Amerodad; for it after the departure of
the light thou devourest with unwashed hands, the water and vegetables of
Hormazd and Amerodad, the fiend seizes away from thee two-thirds of the
existing original wisdom.”
Hence we see that Shayast la Shayast preaches in plain words the
diet for a Zoroastrian consisting of water and vegetables, and there are
passages prohibiting slaughter of animals in the same book. From such
circumstantial evidence from the same book one can easily see that the
passage referring to the offering of various organs of a slaughtered
animal to various higher beings in the ceremonials cannot stand literally
as valid

DIFFICULTY OF UNDERSTANDING THE PAHLAVI LANGUAGE. 197
and sensible. Even a scholar like West makes observations upon the
difficulty of forming opinion from these translations of Pahlavi writings
thus in the Introduction to the same volume S. B. E.:
"Omitting all consideration of the possible contents of the lost literature, it
is obvious that the remaining ten-elevenths of that which is extant may contain
much which would modify any opinion based merely upon the one-eleventh here
translated. What the un-translated portion actually contains no one really knows.
The best Pahlavi scholar can never be sure that he understands the contents of a
Pahlavi text until he has fully translated it; no amount of careful reading can
make him certain that he does not mis-understand some essential part of it, and
were he to assert the contrary he would be merely misleading others, and going
astray himself.”
How far these remarks are applicable to the writer of Zoroastrian
Theology who not even being a translator himself presumes to guide
the Parsee public ignorant of original Avesta and Pahlavi scriptures, it
is left to the sensible reader to judge!
One more point must not be left out of the same nonsensical group.
On p. 113 the writer refers to the same foolish idea of slaughter of
animals, and says-
“If the nation sacrificed unto Verethraghna with libations, and the sacred
twigs, and consecrated cooked repast of cattle, either white or of some other
colour, no hostile hordes, no plague, nor evil of any kind would enter the Aryan
lands. The sacrifice is to be offered through righteousness and none but the
righteous should partake of the holy food dedicated to Verethraghna. Untold
calamity would befall the Aryan countries if the wicked should have a share in the
sacred feast.”
We have discussed this statement before at some length, and here
shall briefly say that in the whole Avesta portion extant this is the only
reference which the advocates of animal-slaughter lay emphasis upon,
attaching a very strange meaning to the word "Pasu” When the whole
context is read with attention one can readily see the absurdity of the
idea of animnl-slaughter in a ceremony which is to be performed with
piety and holiness and which is to be partaken of only by professors of
strict

198 SCRIPTURE-LANGUAGE DIFFERS FROM ORDINARY LANGUAGE.
piety. The idea of animal-killing and of cooking dead flesh of
slaughtered animal can never be stamped as an idea parallel to the rules
of Ashoi or holiness whether physical, mental, moral or spiritual, and
hence we have to surmise that the context must have some other
meaning and an ideal one. It may be that the context implies an idea of
killing or cooking our animal-propensities and the fruit of such cooking
to be enjoyed by persons who practice holiness. Such a meaning would
be nearer the entire context and would be in keeping with it, although
we do not emphatically say that that is the original underlying idea of
the context. We have already noticed that there are metaphorical and
allegorical ways of expression of spiritual teachings in the Avesta only
to give a pictorial suggestion for such teachings, and that therefore it is
quite unscientific to take such expressions literally and word-for-word
as they stand. As for instance on p. 102 Sraosh is said-
“To drive forth in a heavenly chariot drawn by four white shining horses.”
The Sun "Hvare" has his epithet -"Aurvataspa" i.e. fleet-horsed. It
is useless to multiply such instances of parables, metaphors and
allegories, but we learn from these that the study of scripture-language
is altogether different from the study of the language of ordinary prose
or poetry.
Having referred to the teachings of the writer of Zoroastrian
Theology about the advocacy of animal-slaughter, we shall now refer
to some general points falling directly or indirectly in this present
chapter. While speaking about the Ameshaspands or archangels the
writer of the book on p. 231 under the heading "On the material side
Vohuman is the patron divinity of animals," says
“In the creation of this world, cattle are placed under the care of Vohuman.
The follower of Zaratusht nourishes and feeds them, protects them from
oppressors, and delivers them not over to cruel tyrants; it is such a one that
propitiates Vohuman; for cattle are the counterparts of Vohuman, and he who is
good to them reaps the benefit of both the worlds.”

DESTRUCTION OF THE ANIMALS-SIN AGAINST VOHU MANO. 199
" Vohuman" or "Vohu Manangha" of the Gathas is the archangel
next in rank to Ahura Mazda, and if he is the patron of the animals as
said above in accordance with the true and genuine spirit of Zoroastrian
teachings, one cannot for a moment believe that these teachings can
include or even savour of the idea of animal-slaughter for sacrifices to
angels. These ideas have been quoted again from the Pahlavi book of
Shayast la Shayast above referred to. The idea of destruction of the
animal-world either for food or for sacrifice to the angels can never for
a moment be classified as one of Holiness, prosperity or progress-the
main principles of Zoroastrianism, and the advocates of animal
sacrifices in Zoroastrianism are knowingly or unknowingly wrong
teachers. On p. 196 the writer says further about this second archangel
that. -
"Vohuman as the genius of the good mind did not emphasize the faithful
adherence to good thoughts, but contented himself with reminding the prophet to
teach mankind to take care of his cattle."
The writer wants to show that the original abstract concepts are
later on materia1ised, forgetting at the same time that even in the
Gathas the protection of the animal-world is regarded as a function of
Vohu Manangha. No student of Avesta will deny the fact that Vohu
Mano is the presiding archangel of the animal world, and that the man
who disturbs the order of the animal world by any sort of destruction
displeases Vohu Mano and therefore Ahara Mazda also. On p. 281 the
writer points out that. -
“One who has ill-treated cattle is ever trodden under their feet.”
We have given a. very long list of references both direct and
indirect from the Avesta in order to make the- reader see that
Zoroastrianism has never sanctioned animal slaughter in the name of
religion itself, and it is quite natural that the slaughter of innocent
animals should be regarded as a sin against the archangel Vohu Mano.

200 BODILY “ASHOI” NECESSITATES DIET FREE FROM SLAUGHTER.
Lastly we shall under this head refer to the question of diet since
the writer has wantonly passed remarks of a peculiar kind on this very
important subject of Zoroastrian mandate of Ashoi or purity. On p. 287
he quotes from the Pahlavi Dinkard. -
“It needs only the final touch of this greatest of the renovators (Soshyos) to
bring about this result for the eternal welfare of the universe (Frashogard). Men by
this time, when these millennial conditions have been reached, have ceased eating
meat, and subsist on milk and vegetables.”
In the age of modern scientific progress it is admitted on all
quarters that the millenium is removed further and further so long as the
slaughter of animals for food is continued by the human race. Purity,
Peace, and Progress are diametrically opposite to the ideas of
decomposed matter for food, of cruel fight between butcher and animal,
of taking the life which man cannot give. The idea of the millenium is
taught throughout the Avesta-in the Gathas, the Yacna., the Visparad,
the Vendidad etc., and the ideal progress can never be achieved if man
continues disharmony between his own kind and the brutal creation. On
p. 278 the writer refers to the celestial food and says that. -
“The food that is given to the souls of the righteous ones in heaven as soon
as they enter its gates is the ambrosia, the spiritual food of the angels themselves.”
This is of course a metaphorical way of representation, but it
signifies that progress, spiritual and ideal, necessarily implies progress
of the physical body towards refinement and subtlety and purity, and
that without physical purity spiritual progress is impossible. On p. 368
the writer does refer to the principle of physical purity and says that. -
“The mode of living of the Parsis as taught by Zoroastrianism, which enjoins
bodily cleanness and hygienic principles as religious duties, contributes greatly
towards the preservation of young lives, and keeps infant mortality at its lowest.”

FLESH-FOOD IS INCLUDED IN HELLISH FOOD.
201
If the writer properly understands the meaning of bodily cleanness
and hygienic principles as taught in the Avesta he will never advocate
animal slaughter either for religious rites or for diet in the name of
Zoroastrian teachings in the presence of so many Avestic references to
the contrary given in the beginning of this head. On pp. 282-283 the
writer says that. -
“The foulest food is served to the sinners.”
and that. -
"The most fetid, putrid and disgusting kinds of food are given to the sinners
in hell, and these the wretched, creatures devour in quantities but yet remain
eternally hungry and thirsty. Brimstone and lizard, poison and the venom of
snakes, scorpions, and other noxious creatures, blood and filth, bodily refuse and
excrement, impurity and menstrual discharge, dust and human flesh, dirt and
ashes, form the variety of dishes that the infernal caterer supplies to the inmates of
hell."
Thus we see that blood and flesh are included in hellish food which
can under no circumstances be looked upon as holy food for the physical
body, of a professor of Zoroastrian religion whose watchword is
Holiness: - physical, mental, moral and spiritual. In spite of so many
contradictory facts the writer says on p. 354 that. -
“The theosophists argue that Zoroastrianism forbids flesh-eating.”
This is quite a mistaken idea and a wrong one. We have already
seen that in the Vendidad and Tir Yasht the diet for man is defined to
consist purely of the vegetable kingdom, and that in the Gatha XXXII;
12 there is a clear prohibition for animal-slaughter, and that in Gatha L;
1 there is given a mandate for protecting the animals. In spite of such
clear and obvious references the writer of Zoroastrian Theology
ridicules by bringing in the name of the theosophist all the purely
Zoroastrian ideas such as under. -
“Animal slaughter for food is not consistent with the commandment of
compassion to animals. But, above all, animal food is unclean. Man’s spiritual
growth is stunted by it, and the eating of animal food, as incompatible which
righteousness, forms an insurmountable barrier to the spiritual development of
man. No amount of piety can redeem him, and no austerities can free him from
damnation. The movement is gaining ground among a considerable portion of both
sexes in the community.” -
26

202 VEGETARIANISM-AN ORIGINAL PRINCIPLE OF ZOROASTRIANISM.
as said on p. 354.
Now on p. 165 under the heading "Druj as the personification of
bodily impurity under the name Nasu" the writer says that. -
“Purity of body, mind and spirit go together to constitute a righteous man;”
on p. 196 as we have already noticed. -
“Vohuman reminds the prophet to teach mankind to take care of his
cattle;”
on p. 231 it is pointed out that. -
“The true follower of Zartusht nourishes and feeds the cattle, protects them
from oppressors, and delivers them not over to cruel tyrants; it is such a one that
propitiates Vohu-man, for cattle are the counterparts of Vohu-man, and he who is
good to them reaps the benefit of both the worlds;”
on p. 238 the writer declares -
“Decomposed meat is not to be consecrated to any angel;”
on p. 287 that -
“Men by this time when these millennial conditions have been reached, have
ceased eating meat, and subsist on milk and vegetables;”
and then on p. 355 he puts in an unwarranted statement that. -
“The Zoroastrian church has never countenanced the vegetarian movement.”
We leave it entirely to the reader to weigh the pros and cons of this
important subject as set forth in this fifth head, and then to arrive at an
impartial conclusion deduced from the evidence herein. We have one
more testimony to the pure diet preached in Zoroastrianism from the
writer's own words on pp. 234, 235. -
“Khurdad is the giver of daily bread. On the material side this archangel has water
for his special care, and Zarthusht is commissioned by this archangel to advocate
good use of it in the world. As water gives fertility to the land and is the source of
prosperity, Khurdad is taken as the possessor of plenty and prosperity, and is
invoked by the pious to bestow these gifts upon mankind. Food and drink are his
gifts. It is said that the daily bread which every one

PURE DIET BY KHURDAD & AMERDAD FOR THE UNFOLDMENT.
203
obtains in this world throughout a year is apportioned in the celestial world on the day
Khurdad by their deeds, and that these offerings thus secure for the faithful a larger
share in this annual allotment of earthly riches.”
‘Amardad works in the vegetable kingdom that belongs above all to him, and
helps those who work for the plant world, Food and drink are in his care.’
The supervision of food and drink given to the 6th and 7th
archangels Khurdad and Amardad (Haurvatat and Ameretat of the
Gathas) at once suggest the Zoroastrian canon of purity in food and
drink which must be conducive to the wholesomeness and immortality
of body and soul simultaneously. Abstinence from flesh food of any
kind and from spirituous liquors is the easiest logical inference
following from the grand principle of Ashoi emphasized in the
Zoroastrian scriptures.
“Yatha no aongham shato manao, vahishto urvano, khathravaitish tanvo,
hento vahishtem anghush akaoschoit ahuirya mazda jasentam” -
is the grand principle preached in Yacna Ha 71, of physical, mental,
moral and spiritual progress intended as the Summum Bonum of life in
Zoroastrianism.
“So that our minds may be happy and peaceful, our souls the best and our
bodies radiant with the highest lusture or aura, and with such highest point of
progress being conscious of the Best Existence we may approach Ahura Mazda.”
It is left for the commonsense discretion of the reader to say whether
this goal of a Life Elysian here in this physical body and in the physical
world is possible if Zoroastrianism advocates animal sacrifices and
unholy meat diet. But the jaundiced see always everything about them
yellow, and the biased writers may try to dupe the majority of their
coreligionists who are absolutely in the dark as to the original teachings
of their scriptures, and may try to lead the public opinion by the nose
under the glamour of diplomas of Western universities.
Another testimony, though it may be indirect, regarding a pure
diet for man is found on p. 174. -
“The soul is immortal, and survives the death of the body which is perishable.
The ignorant man, intoxicated with the pride of youth,

204 THE IDEAL GOAL OF LIFE NECESSITATES A PURE DIET.
encircled in the heat of passion and enchained by the bonds of fleeting desires, forgets
the transitoriness and death of the body. One who lives for the body alone comes to
sorrow at the end of life, and finds his soul thrown into the terrible den of Angra
Mainyu. Man should act in such a way that his soul may attain to heaven after death.
The individual who blindly seeks the passing good of the body, thus sacrificing the
lasting good of the soul, is merciless to himself, and if he has no mercy, on himself, he
cannot expect it from others. This ignorance brings his spiritual ruin. He should not
live in forgetfulness of everlasting life and lose it by yielding to his passions.”
If the physical life in this world is at all worth living, if "life is real
and life is earnest," then it is quite natural that in all the departmentsphysical,
social, moral, mental and spiritual and even in economic
conditions of life it must be lived in accordance with and up to the ideal
goal lying in front of it. If the only object of this life in the physical
world is the Spiritual Unfoldment of the latent powers of the soul, then
it is quite necessary that all the activities of life-re food, drink, dress,
dealings etc. etc., be made parallel, and supplementary to the attainment
of that Ideal. If the ideal goal of life is a fact to be realized by all the
souls on the earth and it is one as evinced by the Gathas and other
branches of the Avesta scriptures, then it is quite plain that we eat in
order to live or continue our physical existence in the world and that we
do not live to eat or merely to satiate our lower propensities summed up
in the five senses
What can be said of the writer of Zoroastrian Theology who in
spite of the presence of such ideas of ideal life in his own book, says
some untrue and unwarranted things in the name of the Vendidad on
p.169. -
“The man who marries and rears a family is hard-working, and nourishes his
body with meat, is able the better to withstand Astovidhotu than a celibate.”
This as the writer says has been quoted from Vendidad IV; 47 -49.
When we refer to the original Avesta text we find no word or words
suggesting “nourishment of the body with meat.” It will not be wrong to
say that the words “with meat” are

MEAT DIET NOT AT ALL ADVOCATED IN VENDIDAD IV; 47-49,
205
falsely put in by the writer of Zoroastrian Theology in the name of the
Avesta text Vendidad IV ; 47-49 which runs thus : -
Adhaecha uiti nairiiaite zi te ahmat pourum framraomi Spitama
Zarathushtra, Yatha manghavo fravakhshoit. Visane ahmat yatha evisai, puthrane
ahmat yatha aputhrai, shaetavato ahmat yatha ashaetai.
Haucha ayao narao vohu mano jagerebushtaro anghat yo geush uruthvare
hampafraiti yatha hau yo noit. Itha ho upa-mereto, hau aspereno-mazo, hau
anumayo-mazo, hau staoro-mazo, hau viro-mazo
Aesho zi naro paitiyeinti asto Vidhotush peshanaiti, yascha ishush
khathakhto peshanaiti, yascha zemako peshanaiti kemnem vaste vanghanem,
yascha mashim dravantem sastarem kameredhacha peshanaiti, yascha
ashemaoghem anashavanem anghuharestatem peshanaiti, paoirim aetaeshum
shyothananam verezimnem noet bitim.
This when rendered philologically is put thus: -
“ O Spitama Zarathushtra ! here accordingly I prefer the man who has a
wife to a Magav or a celibate; I prefer him who has a family to one who has none;
I prefer him who has children to the childless man; I prefer him who has
happiness to him who has none. Indeed the former of these two kinds of men well
multiplies the increase of cattle, and he is better able to store up the good mind
than one who does not do so, and he has a good memory. He is of the value of
Asperena or of a medium-sized animal, or of a beast of burden, or of a man,
Because that man can withstand the bone-breaker demon and fights with him; he
can oppose the demon who is a right shooter of arrow ; he resists the demon of
winter thinly-clad; he offers resistance to the wicked unholy starving heretic. Thou
shouldst practise the first kind of these deeds and not the second.”
If the original is closely looked into, one can see the absurdity of
the idea expressed by the writer of Zoroastrian Theology on p 169.
There is no word in the Avesta suggesting the idea of "nourishment with
meat." It seems that the writer of Zoroastrian Theology is ignorant of
the original Avesta and Pahlavi writings when he quotes or refers to
these in his book. He has borrowed sometimes wholesale the views
expressed by European savants in the translations of S. B. E. series, and
sometimes even mutilates these to suit his own ideas. But he has never
cared to go to the original Avesta text in order to make sure if the
European savants have misrepresented certain

206 "VOHU MANANGHA" OR GOOD MIND & MEAT-DIET--A CONTRADICTION
important passages. Being a meat-eating race the European savants
cannot but see the Avesta from their own point of view. The simple word
“Gav” has been translated more than once to mean “beef,” which is very
repulsive to the idea of the Avesta scriptures. Where the Avesta word is
expressly meant for the animal kingdom or cattle or the entire living
creation, Darmesteter translates it to mean "meat," mutton," "beef” etc.
In the passage of the Vendidad under discussion some Avesta words
which are easy of translation are rendered by Darmesteter to mean “fills
himself with meat.” Yo geush uruthvare hampafraiti” when literally
rendered imply "who concentrates-his protection-of the growth of the
cattle.” Here the word “Geush” is at random translated to mean "meat"
which is an absurd meaning, and this meaning is followed eagerly by the
writer of Zoroastrian Theology because it is quite palatable to him. The
word "uruthvare” means growth or expansion or increase, and when the
whole context is seen, one is quite confounded to see the idea of storing
up of the Good Mind or Vohu Mano by one who eats meat in abundance.
In order to point out the absurdity of his own translation, Darmesteter
puts a foot-note that. -
"Vohu Mano is at the same time the god of good thoughts and
the god of cattle."
If Vohu Mano is such, what commonsense will accept the
diametrically opposite ideas of animal-slaughter and of storing up good
thoughts from Vohu Mana by harassing him with the killing of animals
for meat. The Pahlavi also renders it with the same view viz :
“Those people can entertain Vohu Mano within themselves who
keep cattle well, tender and nourish them."
Philologically rendered the phrase can be put thus- Vohu Mano =
good thought, Jagerebushtaro = can acquire, Anghat = is, Yo=who,
geush=of the cattle or living creation, Uruthvare=increase,
hampafraiti=fills up. All these words when literally analyzed do not in
the least suggest any idea of killing of animal for filling oneself with
meat; and thus without referring to the

TEN Fundamenta OF THE ZOROASTRIAN VEGETARIAN PRINCIPLE. 207
original Avesta text, the writer of Zoroastrian Theology blindly follows
the unwarranted and wrong renderings of European Savants, thus
revealing lack of scholarly independent judgment. In fact the entire
book of Zoroastrian Theology has been based upon the translations of
Avesta and Pahlavi writings by Europeans, which are very often
misguiding and incorrect, and this fact gives rise to the doubt if the
writer of Zoroastrian Theology has even the philological knowledge of
Avesta and Pahlavi languages.
And now to conclude this Fifth Chapter, it must be clearly
understood that -
(i) the idea of animal-sacrifice in any form or the slaughter of innocent
animals in the name of religious ceremonials is quite foreign to
the Avesta religion as taught by Zoroaster, the teacher of Ashoi
Principle ;
(ii) the Gathas have specifically inculcated the prohibition of animalkilling,
and have regarded all those who advocate "Geush-
Morenden” i.e. slaughtering of the animal kingdom or of the
living-creation as evil or opposed to Ahura Mazda;
(iii) the Gathas preach protection of inocent animals
(Paseush-Thrata) ;
(iv) the word “Yacna” in Avesta never signifies sacrifice or killing of
an animal, but that it is a term implying the grand law of attunement
spiritual upon which the entire universe has been based-the sum-total
of the Law being styled in the Avesta as "Staota- Yacna” - ' the Law
of the Original Primitive Existence' as mentioned in the Gathas;
(v) the offering of animal sacrifice to angels is merely a dream
of a handful of writers like the one of Zoroastrian Theology;
(vi) the apparent passages of such references to animals like the
"Dasa aspao arshnavaitish ushtremcha.”
"Ten pregnant mares and a camel."

208 ZOROASTRIANISM MUST NEEDS IMPLY VEGETARIANISM.
mentioned in the Gathas, have some higher metaphorical and mystical
meaning not understood by the translator;
(vii) Vohu Mana or Behman is the guardian-angel of the entire living
creation who can never be delighted with the advocate of animalslaughter
and, can never reward such with the wisdom spiritual of
the Good Mind which must be the desideratum of every follower
of Zoroastrian religion;
(viii) Asha Vahishta or Ardibehesht i.e. the Best, Holiness and the Law
of Divine Moral Order of the Universe can never tolerate the idea of
animal-killing, for any reason whatever as one of Ashoi i.e., Holiness
or Moral Order;
(ix) the Law of Highest Purity-physical, mental, moral and, spiritual
enjoined in the Zoroastrian scriptures can never allow the adherent to
swallow dead matter of a slaughtered animal for food; that the rule of
abstinence from Nasu or decomposing dead matter so much emphasized
by the Vendidad cannot at the same time advocate flesh-diet for a
Zoroastrian; and
(x) the principle of "Urvatam urunem" or unfoldment of the soul longed
for in the Aiwisruthrem Gah, which necessitates "Khathravaitish tanvo”
or brilliant-aural bodies, “Shato Manao” or healthy peaceful mind, and
“Vahishto Urvano” the Best condition of the soul, simultaneously,
aspired after in Yacna 71, - which is the Summum Bonum of a soul's
existence on the earth, will never for a moment allow us even to dream
that Zoroastrian scriptures advocate the killing of the animal-kingdom for
human needs or in the name of religious ceremonials.
Hence in spite of the ten basic reasons of the Zoroastrian
Vegetarian principle, to say that “Zoroastrianism has never
countenanced the vegetarian principle” as said by the writer of
Zoroastrian Theology on p. 355 is nothing but deliberate untruth.

CHAPTER VI.
The Writer's Cynical View of the Prayer-Effect of
Avesta Scriptures.
209
We shall now take up one more important subject viz the efficacy
of Avesta prayers. It seems from the tenor of the book of Zoroastrian
Theology that the writer does not believe in the prayer-effect of Avesta
texts, and in the end takes a cynical view of the subject, ridiculing all
belief in the sonnd-effect of Avestan prayers. The writer laughs out
anybody who asserts that the Avesta is simply figurative and enigmatic
and employed specially on account of the word-effect produced by a
proper recital thereof.
In order therefore to give some idea of this very important subject
to the reader, it is necessary to point out the nature of the formation of
the Avesta Manthras or Words of Meditation. We shall try at some
length to see what Avesta signifies in the light of modern science of
vibrations produced by sound, and shall then refer to the ideas of the
writer of Zoroastrian Theology on the same subject.
There is one Word in the extant Avesta Scriptures, which has been
technically understood by no student of the Avesta. This is certain that
Avesta is no ordinary language, and it is based on the laws of higher
vibration besides the rules of grammar. The laws of higher vibration are
collectively termed "Staota-Yacna" in the Avesta, which implies all the
laws of sound-waves, vibrations and invisible colours produced by
these waves in the planes of ether. That vibration is the Fundament of
the Universe is universally acknowledged by all the great religions of
the world. The Word of God of the Bible, the Jhalida Brahma of the
Vedas, the Kalma of the Knran, all these in their own grades merely
indicate the fandamental law of vibration as the Creative Force in the
whole cosmogenesis. This Original Creative Sound is termed Ahuna-
Var in the Avesta, and it
27

210 “Ahuna-Var” PRIOR TO THE ENTIRE MANIFESTED UNIVERSE.
signifies the Will of the Lord, The Ahuna-Nar is the Song celestial
sung in the highest heaven by the Creator Himself with all the
archangels and angels, Ahuna-Var is the Fundamental Vibratory
keynote according to which all the planes of the universe have been
brought into manifestation, and according to which the Spiritual
Unfoldment will be achieved at last. From this Spiritual Vibration of
Ahuna-Var, the holy prophet Zoroaster has composed the" Yatha-Ahu-
Vairyo" according to the Staota Yacna or the Laws of higher vibratory
colours.
Being ignorant of this distinction the Avesta students very often
explain Ahuua Var to mean the same as Yatha Ahu Vairyo. They are
unable to account for the existence of Ahuna-Var even before the
creation as evinced from Yacna XIX §§ 3,4, where it is said -
“Aat mraot ahuro mazdao bagha aesha as ahunahe vairyehe
Spitama Zarathushtra yat te fravaochim para asmem, para apem,
para zam, para gam, para urvaram, para atarem ahurahe mazdao
puthrem, para narem asha-vanem, para daevaishcha khrafstraish
mashyaishcha, para vispem ahum astavantem, para vispa vohu .
mazdadata asha-chithra.
"Then spoke Ahura Mazda “O Spitama Zarathushtra the
Word that I told you of is the chapter of Ahuna Var, which was in
existence prior to the firmament, prior to water, before the earth,
before the living-world, prior to the vegetable kingdom, before
Athro-Ahura Mazda Puthra, prior to holy man, prior to
diabolical noxious men, prior to the entire material existence,
prior to all good mazda-created seeds of holiness.”
It is seen from this very important passage that the vibration of
Ahuna Var was first in existence prior to the entire manifested universe,
and that the Yatha Ahu Vairyo is only a "Bagha" or portion of that
Ahuna Var or Song Celestial. The colours produced by that Song
Celestial in the Spiritual Existence are collectively termed "Staota” in
the Avesta, and

"Staota-Yacna" -BASIS OF THE UNIVERSE AND THE AVESTA.
211
the Laws governing these vibratory colours are collectively known as
"Staota Yacna," which are the guiding laws of the entire Universethe
Fundamenta Universalis.
"Staota Yacnya yazamaide ya data angheush pouruyehya.”
"We attune ourselves with the Staota Yacna (the Laws
governing vibratory colours) which are the fundamental basic
laws of primary existence."
-Yacna Ha LV; 6.
This word "Staota" occurs very frequently nearly in all the extant
Avesta texts, and when philologically rendered, it means simply "praise
"or" adoration." But the word “Staota” like all other Avestan words is a
technical word of very deep and scientific signification. The word
connotes the sense of "Colours produced by the vibrations of the
Sound,” and the entire Avesta is formed in accordance with Staota
Yacna (the scientific laws of harmonic colours and vibrations working
in the unseen planes or realms of the Universe). This most fundamental
Law, the Law of Staota, the Law of the Creative Vibration of Ahuna
Var is most instrumental in the formation of the Entire Avesta i.e. 21
Nasks. The prophet Zoroaster the Holy was, on account of his most
supreme and sublime understanding power-the intuition of “Asn-I-Vir”,
able to grab all these laws of Staota, and with the help of these,
formulated the First Word Yatha Ahu Vairyo in exact correspondence
to the Celestial Vibration of Ahuna Var; and from this one word Yatha
Ahu Vairyo the prophet devised, with the help of the same Staota or
Vibratory Colour-Laws, the Gathas, the Haftanghaiti, the Yacna, the
Vendidad, the Visparad, and all the to us unknown Avesta comprising
the 21 Nasks. The unfoldment of the Soul (Meuatam Meunem) implies
the receptive and responsive development of the latent powers of the
Soul to the higher vibrations pouring from the unseen Universe, and the
ultimate attunement with these vibrations by means of the Staota or
colours produced by a holy practice of Avesta recitals with practical
holiness in all respects.

212 “URU” – “YAZ” - “STAOTA” “MANTHRA SPENTA & FSHUSHO.”
“At tat moi dakhshtem data Ahya angheush vispa maetha
Yatha vao yazemanascha urvaidyao Stavas ayeni paiti."
“Hence indicate that point unto me with reference to the
entire abode of this existence, so that I may come over to Thee by
means of Staota (or Vibrationary Colours), being attuned with
(Yazemnascha) Thee by the law of Uru or Spiritual Unfoldment.”
-Yacna XXXIV; 6.
This section 6 of Gatha 34 conveys the Summum Bonum and the
procedure thereof for the candidate aspiring for “Uru" or Spiritual
Unfoldment. It explains that in order to go over to Ahura Mazda, in
order to approach Him, every aspiring soul must first follow in earnest
the Laws of Holiness for its "Uru" or unfoldment and must thereafter
attune itself with the higher vibrations of Yazads or angels or attunable
forces and intelligences by means of the Staotic Laws of Vibration. The
ultimate medium by means of which a Soul with Unfoldment can attune
itself thus is the Avesta Manthra which is fundamental1y classified in to
Manthra Spenta i.e. the progressional Word, and the Fshusho
Manthra or the higher progressional Word. We have said in Chapter
III at some length that the words “Maz” “Mazai” “Macna” etc. in
the Avesta convey a very deep meaning of Spiritual attunement with
higher spiritual intelligences, and here we assert that in the same way
the word "Staota" implies unseen colours produced by vibrations of
Sound, and that the word “Manthra” connotes the meaning of a well
conceived word meant for producing a certain vibratory colour.
In order to explain with some clearness the prayer-effect and
prayer-value of Avesta recitals, we have to touch the subject from its
very root and that too authoritatively. Hence we shall give some of the
references about each of the words – “Staota” and “Manthra” – in order
to enable the reader to clearly comprehend the essential spirit of this
chapter.

KNOWLEDGE OF Staota-Yacna WORTH ACQUIRING.
I Reference to "staota" in the Avesta. –
1. GATHAS. –
(a) “Yoi ve Yoithema daseme stutam Yuzem Zevishtyuongho isho
khshathremcha savangham.”
-28 § 9.
213
"Those who have loved Thy teaching of Staota (vibration colours) are
the loving friends of the advantages and Right-Power.”
(b) "At ta vakhshya ishento ya
Mazdatha hyatchit vidushe Staotacha
Ahurai Yacnyacha vangheush Manangho
Hu-mazdhra asha yecha ya
Raochebish daresata urvaza.”
-30 § 1.
“0 ye eager ones! 1 shall speak unto you about those two things worthknowing
which are-the Staota Yacna for Ahura Mazda, and the Good Manthra by
means of Holiness of Good Mind, and these are worth learning with Spiritual
Light."
(c) " Fro-moi fravoizdum Aretha,
Ta Ya vohu shavai manangha,
Yacnem mazda Khshmovato at
va asha staomya vachao."
-33 § 8.
“Declare unto me Thy ultimate-object, so that I may continue by means of
Good mind and Holiness the attunment with Thee 0 Mazda and the Words
relating to Staota,"
(d) “Pairi-gaethe Khshmivato vahme
Mazda garobish stutam.”
-34 § 2.
“May I come upto Thee, O Mazda, in adoration by means of the chanting of
Staota."
(II) “Kat toi razure, kat vashi,
Kat va stuto kat va Yacnahya,
Sruidyai mazda fra-vaocha ya
Vidayat ashish rashnam”
-34 § 12,

214 IN TUNE WITH AHURA MAZDA THROUGH Staota.
" What is Thy system, what Thy will, what is Thy Staota, what is Thy Yacna,
speak O Mazda that I may hear, by means of which the Reward of Ordinances
may be obtained."
(f) “ Mazda at moi vahishta
Sravaoscha shyothnacha vaocha,
Ta-tu vohu manangha
Ashacha ishudem stuto,
Khshmaka Khshathra ahura fershem
Vasna haithyem dao ahum."
-34 § 15.
“Declare unto me 0 Ahura Mazda the belt canons and actions so that on
account of Good Mind, Holiness and Right-Power Thou mayest give unto me the
genuine fresh existence resulting from the satisfaction of Staota and divine-will."
(g) “Hyat a bushitsh vasase Khshathrahya dya,
Yavat a thaw mazda staumi ufyacha.”
-43 § 8,
" Hence as long as I am in Thy Staota O Mazda and weave myself with Thee,
I give myself up for the desire of the adorning of thy sovereignty.”
(h) "At fravakhshya vispanam mazishtem
Stavas asha ye hudao yoi henti.”
-45 § 6.
“Then I shall speak of the greatest of all who is the possessor of good wisdom
by means of Staota and Holiness, and of those who are."
(i) “Tem ni Staotaish nemangho a vivaresho.”
“I do desire Him by means of the Staota of prayer.”
(j) “ Ye ve staotaish mazda frinai ahura
Avat Yasans hyat ve ishta vahishtem.”
-45 § 8.
-49 § 12,
“Seeking that which is the best desirable for Thee, I shall, O Ahura Mazda
love Thee by means of Staota.”

HOLINESS NECESSARY FOR THE PRACTICE OF STAOTA.
(k) “At våo ýazâi stavas mazdâ ahurâ hadâ
ashâ vahishtâcâ mananghâ
Khshathrâchâ
215
-50 § 4.
“O Ahura Mazda let me attune myself with Thee always with Staota by
means of Holiness, the Best Mind and Right-Power.”
(l) Tâish våo ýacnâish paitî stavas ayenî
Mazdâ ashâ vanghêush shyaothanâish mananghô -50 § 9.
“May 1 approach Thee, O Mazda, with Staota by means of these
attunements through Holiness and deeds of the Good Mind."
(m) “at vê staotâ aojâi mazdâ aonghâcâ,
Yavat ashâ tavâcâ isâichâ.”
“Then, 0 Mazda, I shall be as I have been called practitioner-of-Staota as
long as 1 can and will by means of Holiness.”
2. THE YASHTS -
(a) "mâ-chish mê åonghãm zaothranãm franghaurât, ýâ nôit staotanãm
ýacnyanãm âmâtô vîspe ratavô.”
-Maher Yasht § 122:
“None should partake of these my libations-of-attunement who has not taken
into his mind all the laws of Staota Yarna.”
(b) "Yo paoiryo stoish astavaithyao staota ashem naist daevo.”
-Fravardin Yasht § 89,
“(Zoroaster) who was the first in the entire physical existence to practice the
Staota of Ashem and of Naismi-Daevo for the destruction of evil forces.”
(c) “ýahmi paiti vîspem-mãthrem ashem sravô vîsruyata,ahu
ratushca gaêthanãm staota ashahe ýat mazishtaheca
vahishtaheca sraêshtaheca”
-Fravardin Yasht § 91.

216 Zarathushtra – THE FIRST PRACTIONER OF STAOTA.
“(Zarathushtra) in whom was pervading the entire Word of Holy Manthta,
who was the lord and master of constituents – the Staota of Holiness the most
sublime, the best and the most excellent.”
(d) “Yim isen ameshåo speñta vîspe hvare-hazaosha fraoret fraxshni
avi manô zrazdâtôit anghuyat haca ahûm ratûmca gaêthanãm
staotârem ashahe ýat mazishtaheca vahishtaheca sraêshtaheca
paiti-frakhshtâremca daênayâo ýat haitinãm vahishtayâo
-Fravardin Yasht § 92,
“( Zarathushtra ) whom all the Amesha Spends who are in harmony with
Khurshed accepted the lord and master of constituents as the practitioner of
Staota of the most sublime, best and most excellent holiness and as the expounder
of the best law of existence with profuse devotion proceeding from the dedicated
heart towards the mind."
(e) "Staotarem vazenti,"
-Ashish-vangh Yasht § 12.
“The powers of Ashish Vangh carry the practitioner of Staota onward."
(f) “adhat uiti fravashat yo spitamo Zarathushtro yo paoiryo mashyako
staota ashem yat vahishtem, yazata ohurem mazdam, yazata ameshe
spente."
-Ashish Vangh Yasht § 18
“Then she spoke out thus ‘He is Spitama Zarathushtra who is the first man
who practiced the Staota of Ashem, attuned himself with Ahura Mazda and with
the archangels."
(g) “Yat imam daenam astaota, dushmainyum sizdhyo daevan apa
ashavan”
-Jamyad Yasht § 84.
“Which belonged to this Law, with whose Staota the unholy devils and the
wicked mind are to be destroyed."

WE OURSELVES Practioners of Staota & Manthra
217
(h) “Fra te visai urvatho staota urvathem staotarem vanghanghem dadho aokhta
ahuro mazdao yatha ashem yat vahishtem.”
-Haoma Yasht II § 9.
"I shall agree to be thy friend by means of Staota. The creator
Hormazd has declared the friend and practitioner of Staota to be superior
to Holiness the Best."
(i) “Imao-se te haoma gathao, imao henti staomayo."
“These are thy Gathas, O Haoma, these are thy Staota,"
- Haoma Yasht II § 18.
(j) “Ashaatcha hacha vangheushcha manangho vangheushcha khshathrat,
staotaish thwat ahura staotoibyo aibi ukhdha thwat ukhdhoibya,
Yacna thwat Yacnoibyo.”
-Haftan Yasht I § 10.
“O Ahura, owing to Holiness, Good Mind and Good Right-Power, the
Staota belonging to Thee are superior to other staota, the Words belonging to
Thee are superior to other Words, the attunement with Thee is superior to other
attunements.”
(k) “Stuto garo vahmeng ahurai mazdai, ashaicha vahishtai, dade
mahicha chishmahicha acha avacdayamahi."
- Haftan Yasht VII § 1.
“We offer, accept and decline unto Ahura Mazda and Asha Vahishta our
reverential devotions of the Staota songs.”
(l) "Thwao staotarascha manthrauascha ahura Mazda aogemadaecha,
usmahicha visamadaecha.”
Haftan Yasht VII § 5.
"O Ahura Mazda we call ourselves practitioners of Staota and Manthra, we
choose ourselves as such and accept ourselves as such.”

218 Staota Yacna-THE LAWS OF PRIME EXISTENCE.
(m) "mraot ahurô mazdå spitamâi zarathushtrâi, âat ýat asha
vahishta fradaithîsha spitama zarathushtra staotareca zaotareca
zbâtareca mãthranaca ýashtareca âfrîtareca aibijaretareca vanghâna
xshaêta raocå hvanvaitîshca verezô ahmâkem ýasnâica vahmâica ýat
ameshanãm speñtanãm.”
-Ardibehesht Yasht § 1.
“Ahura Mazda replied to Spitama Zarathushtra – “Regard Asha Vahishta
of good sheen lights and luminious glories, as the matter of Staota, master
of Invocation, master of Adoration, master of Manthra-practice, master of
Attunement, master of Blessing, master of Eulogy for the sake of attunement
and adoration of ourselves the Amesha Spentas, O Spitama Zarathushtra-“.
3. THE YACNA -
(a) "uzjamyãn ýâ staota ýesnya ýatha-hîsh fradathat mazdå ýê sevishtô
verethrajå frâdat-gaêthô pâthrâi ashahe gaêthanãm harethrâi
ashahe gaêthanãm suyamnanãmca saoshyañtãmca vîspayåsca
ashaonô stôish.”
-Ha. 55 § 4.
“May the Laws of Attunement by means of higher vibrationary colours
come over us in the same way as the most benificent, victorious, A.hura Mazda,
the furtherer of the living-world has propagated them for the protection of the
constituents of Holiness, for the preservation of the constituents of Holiness, for
the protection of the present and future benefactors of the entire existence.”
(b) “staota ýesnya ýazamaide ýâ dâtâ anghêush paouruyehyâ -
maremna verezimna saxshemna sâcayamna dadrâna paitishâna
paitishmaremna framaremna frâyazemna frashem vasna ahûm
dathâna.”
- Ha 55 § 6
“We attune ourselves with the Laws of higher vibro-chromatic attunement,
which are the laws-fundamental of the prime existence – worth repeating, worth
practicing, worth learning, worth teaching, worth revering, worth remembering
frequently, worth reciting, worth attuning, giving fresh-existence in accordance
with the Divine Will.”

Ahuna-Var – Asha Vahishta – Fshusho-Manthra – Staota-Yacna 219
(c) "bakhãm staotanãm ýesnyanãm ýazamaide, staotanãm ýesnyanãm
ýazamaide frasraothremcha framarethremcha.”
-Ha. 55 § 7
“We attune ourselves with the branches of Staota Yasna. We attune
ourselves with the chanting, remembering, singing, and attuning of the laws of
Attunement by Chromato-vibrations."
(d) “haurvãm hañdâitîm staotanãm ýesnyanãm ýazamaide
apanôtemayâ paitî vacastashtâ, sraêshtãm at tôi kehrpêm kehrpãm
âvaêdayamahî mazdâ ahurâ imâ raocå
barezishtem barezimanãm avat ýât hvarê avâcî. staota ýesnya
ýazamaide ýâ dâtâ anghêush paouruyehyâ
-Ha 58 § 8.
"We attune ouvselves with the Laws of Staota Yacna in its entire perfection
which are the most supreme in their methodic arrangement. O Ahura Mazda
we regard this Thy most excellent form of forms - these lights which are the
most brilliant of brilliancies-which is called the sun. We attune ourselves
with the Laws of Vibration-colours which are the Laws of Primary
Existence."
(e) “ahunem vairîm ýazamaide, ashem vahishtem sraêshtem ameshem speñtem
ýazamaide, fshûshô mãthrem hadhaoxtem ýazamaide, haurvãm hañdâitîm
staotanãm ýesnyanãm ýazamaide, staota ýesnya ýazamaide ýâ dâtâ anghêush
paouruyehyâ.
-Ha 59 § 32.
"We attune ourselves with Ahuna Var. We attune ourselves with the most
excellent archangel Asha Vahishta. We attune ourselves with the Fshusho
Manthra Hadokht. We attune ourselves with the entire perfection of Staota
Yacnya. We attune ourselves with the Staota Yacnya which are the Laws of
Primary Manifestation."
(f) “vîspaêca pañca gâthå ashaonîsh ýazamaide, vîspemca ýasnem frâitîmca
paititîmca aibijaretîmca ýazamaide.
vîspâca staota ýesnya ýazamaide, vîspaêca vâcô mazdô-fraoxta ýazamaide ýôi
heñti dushmatem jakhnishta ýôi heñti duzhûxtem jakhnishta ýôi heñti
duzhvarshtem

220 POWER, SUCCESS AURA & EFFICIENCY OF THE Words of Staota-Yacna
Jaghnishta; ýôi heñti aiwi-kareta duzhûxtahe, ýôi heñti aiwi-kareta
duzhvarshtahe, ýôi aipi-kereñteñti vîspem dushmatem ýôi aipi-kereñteñti vîspem
duzhûxtem ýôi aipi-kereñteñti vîspem duzhvarshtem mãnayen ahe ýatha âtarsh
hushem aêsmem ýaozhdâtem hupairîshtem aipi-kereñtaiti hâvayeiti dazhaiti,
vîspanãmca aêtaêshãm vacãm aojasca verethremca hvarenasca zavareca
ýazamaide.”
-Ha 71 § 6, 7, 8.
" We attune ourselves with all the five holy Gathas. We attune
ourselves with the entire Yacna (or Vibration-attunement) and with
its acceleration, propagation and proper intonation. We attune
ourselves with the entire Staota Yacna. We attune ourselves with
the entire Word given out by Mazda which most efficiently dispels
the Evil thought, Evil word and Evil action; which entirely cuts off
the evil thought, evil word and evil deed; which cuts off from the
very root all evil thought, evil word and evil action just as fire cuts
off, consumes and burns up purified, well-dried, well-inspected
sandal. We attune ourselves with the power, success, aura, and
efficiency of all those Words."
(9)
"vâca hañkeretha ýazamaide, gâthanãm avâurusta
ýazamaide, gâthå speñtå ratuxshathrå ashaonîsh
ýazamaide, staota ýesnya ýazamaide ýâ dâtâ
anghêush paouruyehyâ, haurvãm hañdâitîm
staotanãm ýesnyanãm ýazamaide, haom urvânem
ýazamaide, havãm fravashîm ýazamaide.”
-Ha 71 § 18.
"We attune ourselves with the aggregate words. We attune
ourselves with the expansion of the Gathas. We attune ourselves
with the Gathas which are the holy ruling lords of advancement.
We attune ourselves with Staota Yasna, which are the Laws of the
First Manifestation or Primum Mobile. We attune ourselves with
the entire perfection of Staota Yacna. We attune ourselves with our
Soul. We attune ourselves with our Fravashi.”

PRACTICE OF Staota LEADS TO IDEAL ATTUNEMENT
4. THE VISPARAD. -
221
(a) "Nivaedayemi hankarayemi staotanam yecnyanam
handatanam hufrayashtanam ashaonam ashahe
rathvam."
-Kardeh 1 § 3.
“I invite and co-operate with the holy laws of holiness of Staot
Yacna which are well-arranged and fit for attunement.”
(b) “Azem aeta zaota visai staotanam ycnyanam
frasraothremcha, framarethremcha fragathremcha,
frayashtimcha."
--Kardeh III § 5.
“I as the officiator-in-chief hereby accept the chanting, the recital,
the singing and the proper attunement of Staota Yacna."
(c) “Staotacha yecnaicha vahmaicha frasastayaecha, yat aesha
ahurahe mazdao, yat aesha ameshanam spentanam,
rateushcha-ashaono berezato, yecnaicha vahmaicha yat
apanotemahe rathvo, yat jaghmushayao ashoish, yat
jaghmushayao ratufritoish, yat manthrahe spentahe, yat
daenayao mazdayacnoish, yat staotanam yecnyanam,
vispaeshamcha rathvam."
-Kardeh IX §§ 6,7.
"Practice staota in order to attune, adore and glorify Ahura
Mazda, the archangels, the exalted holy law, the most helping holiness,
the most approaching opportune-prayer, the Manthra Spenta, the
Mazdayacnian Law, the Staota Yacna and all the lords,"

222 Staota-Yacna- THE EXCELLENT Fundamenta & Desideratum.
(d) "Humaya upanghao chishmaide ahunahe vairyehe ashaya
frasrutahe, frasravayamnahe, havanayaoscha, haoman
hunvantayao ashaya frashutayao frashavayamnayao,
arshukhdhanamcha vachangham sravanghamcha
Zarathushtrinam hvarshtanamcha shyaothnanam
baresmanamcha ashaya frastaretanam, haomanamcha
ashaya hutanam, staotanamcha yecnyanam daenyaoscha
mazdayacnoish manthvanamcha, vakhedhvanamcha
vareshtvanamcha."
-Kardeh XII § 3,
“We select the best efficiency -of the holy chanting and
chantedness of Ahuna Var ; of the Havonim for pounding Haoma
brought and prepared with holiness; of the truthfully uttered Words; of
the precepts of Zarathushtra; of the deeds of Hvarshta ; of the Baresman
spread with holiness; of Haoma pounded with holiness; of Staota Yacna;
of the thoughts, words and actions of the Law of Mazdayacna."
(e) "Vahishta, chithra yazamaide ya staota yacnya vahishtam ishtim
yazamaide yam ashahe vahishtahe."
-Kardeh XXIII § I.
" We attune ourselves with the most excellent fundamenta (i.e.
seeds) viz, those of Staota Yacna, i.e., of the laws of attunement relating
to colours produced by vibrations. We attune ourselves with the Best
Desideratum which is of the Best Holiness."
5. HADOKHT NASK AND ABAN NYAESH.
(a) "Yo ashem staoiti fravoret frakhshni avi mano zarzdatoit
anghuyat hacha, ho mam staoiti yim Ahurem mazdam, ho
apem staoiti, ho zam staoiti, ho gam staoiti, ho urvarao
staoiti, ho vispa vohumazda-dhata asha-chithra staoiti.”
-Hadokht Nask Fragard I § 3.

UNFOLDMENT MEANS ATTUNEMENT WITH HIGHEST Staota.
223
"He who practices the Staata of Ashem with perfect devotion
proceeding from the heart-devoted consciousness towards the
mind; does attune himself with me who am Ahura Mazda by
means of Staota, with waters, with the land, with the living world,
with plants and with all the good Mazda-created fundamenta of
holiness."
(b) "Ya ahmat staota yecnya sravayeni, ahunemcha vairim
sravayeni, ashemcha vahishtem husravani, apascha
vanghuish yaozdathani; hathra ana gathvya vacha
garo-nmane ahurahe mazdao jasat
paoiryo; dathat ahmat tat avat ayaptem."
-Aban Nyaesh § 8.
“So that I may chant the Staota Yecna, I may sing the Ahuna
Var, I may properly chant the Asha Vahishta, and purify the good
waters. He reached the Abode of Songs of Ahura Mazda very first
by means of these Gathic Words. He gave that ultimate-bonum
from this."
These are only some of the references to the word “Staota”
occurring in the Avesta. But from these also one can easily make out
that the word “Staota” does not imply mere “praise” or “adoration”
or “propitiation” but something more than that. The word "Staota" as
seen from the above-quoted references signifies the fundamental law of
unseen colours produced by the vibrations of the Sound; and the entire
universe has been manifested in accordance with the Laws of these
Vibration-colours ( Staota Yacna) from the one Primitive Sound of
Prime Motion -Ahuna Var-in the Highest Heaven. We can easily see
from these quotations also that the unfoldment of the Soul and communion
with Ahura Mazda are only possible by means of the
attunement with the Highest Staota, and that the Soul requires for its
progress the various intensities of these Staota according to its stage of
progress in the scale of unfoldment. In order therefore to attain this
Summum Bonum the soul has to attune itself with the Staota of all the
Yazads and other spiritual intelligences the greatest of whom on the
Earth is Sraosha according to the Gatha XXXIII; 5; -

224 ATTUNEMENT WITH SRAOSHA THROUGH ASHOI & MANTHRA-STAOTA.
“Yas-te vispe mazishtem Sraoshem
Zbaya avanghane."
“I invoke Sraosha for help who is the greatest of all thy
Yazads."
The angel Sraosha is the receiver of all the collective Staota
raining down from all the Yazads, and it is also the transmitter of the
same to any living soul who is ready to respond to Sraosha. For making
the soul fit for response, to Sraosha or angel presiding over collective
Staota; the prophet Zoroaster has enjoined all the canons of Ashoi-or
physical, magnetic, mental, moral and spiritual purity-for without
purity the soul cannot rise to the level of vibrationary response required
for the higher potential of the Staota of Sraosha. Thus when a soul
attunes itself with Sraosba by means of Asha according to the canons
taught by the prophet for smiting the Druja or all unseen evil magnetic
influence, it is fit for responding to the vibration of all Yazads
collectively through Sraosha, and hence to the vibrations of all Yazads
individually in accordance with the laws of attunement by means of
Staota. When the soul has thus made itself worthy of these higher
vibrations it realizes the efficacy of the chanting of Avesta Manthra
which, when recited holily or with the observance of Ashoi, produce
Staota corresponding to the Universal Staota, and thus there is perfect
harmony or attunement of the Soul with the ruling Yazads. Hence we
learn a fundamental rule of Zoroastrianism that Ashoi is the first
requisite for the enjoyment of the efficacy of Avesta Manthra recital,
and it is only on account of the present-day life of the majority of
Zoroastrians without the observance of Ashoi-principles that the
efficacy of Avesta prayers is not consciously perceived by them. But
the Avesta Manthra, which have been entirely based on Yatha Ahu
Vairyo, for the 21 Nasks as we have seen before have been made from
the One Word Yatha Ahu Vairyo--which in its turn is only a Bagha or
corresponding branch of the Universal Ahuna Var-the vibration
creative of the entire manifested universe, has its own efficacy on the
planes of vibration and Unseen colour, and we shall

SEVEN MAIN POINTS re ATTUNEMENT THROUGH Staota.
225
presently see some references from the extant Avesta proving that the
Avesta Manthra is meant for producing higher vibratory and Staotic
effects unseen.
Thus we gather the following rules regarding Staota -
1. "Staota -implies colour produced by vibrations of sound in the
higher planes of vibration.
2. "Staota Yacna" signifies the entire procedure and science of
attunement through the medium of the higher unseen colours produced
by vibrations of sound.
3. "Urvatam Urunem” means the Unfoldment of the soul by
means of the acceleration of the vibration of the soul to the rate of its
original potential in accordance of the laws of Staota Yacna.
4. “Sraosha” is the angel presiding over the entire collective
Staota raining down from all the Yazads, and is also the transmitter of
the same to any soul that has made itself fit for response to Sraosha.
5. "Asha" implies all the collective laws of holiness by means of
which the physical, magnetic, moral, mental and spiritual subtlety and
higher rate of vibration may be attained in order to qualify the soul for
attunement with Sraosha.
6. Urvan X Asha, x Sraosha x Manthra-is the chain like order
necessary for proving the efficacy of the Avesta Word-Manthra for
oneself, and the Laws of Staota work in each of these four main links.
7. “Yazamaide"-a word of frequent occurrence in all Avesta
prayers connotes the meaning of the attunement of the soul of the holy
chanter-one who has been qualified as the follower of or recepient of
Sraosha-with every Yazadic Staota that he repeats in every sentence.

226 Vibration IS THE Fundament OF THE Universe.
From all this it is quite clear that the Zoroastrian Manthra prayers
are based on subtle laws- laws which go beyond the scope of mere
philological renderings of the Avesta texts. It is no doubt that the Staota
Yacna comprises within itself the science of vibration and Undulatory
Motion, Acoustics, Optics, Chromatics, Electricity, Magnetism,
Numbers, etc., because all these are closely connected with one another
in their mutual functions on the higher planes. It is on account of this
that the Manthra which inculcate all the laws of Staota Yacna
exhaustively are known in Pahlavi by the holy priests who understood
these laws very well by the name of "Farhangan Farhang Manthra
Spenta"-the knowledge of all knowledges, the Science of all Sciencesthe
Master-Science is Manthra Spenta, for Vibration is the Fundament
of the Universe, and the knowledge relating to the original first
creative Vibration of Ahuna Var, which is expounded by the
prophet Zoroaster, in the Sum Total of Yatha Ahu Vairyo which is
an exact prototype of the celestial note Ahuna Var, or in the 21
Nasks of Avesta Manthra - is the root of all knowledge, the mainkey
to all the sciences of the universe.
Hence every student of the Avesta must be informed of the Staota
Laws in accordance with which the Entire Avesta Manthra has been
composed. The ignorance of this most important fact and the utter
forgetfulness thereof has given rise to a very considerable amount of
false-knowledge among the students of Avesta. The subject of Staota -
Yacna which is the main foundation of all Avesta Manthra is so very
extensive that it requires volumes to elucidate it to give a good deal of
satisfaction to a reader possessing scientific knowledge of the laws of
vibration. One whole Nask called “Stud Yasht” in Pahlavi or
“Vastarem” in the Avesta is devoted to the special treatment of the
Laws of Staota-Yayna which contains in all 33 main Chapters. Out of
this very important Nask we have mere fragments of Gathas, Yacna
Haftanghaiti, Yacna, Visparad, but we are unfortunate in not having the
original key-notes for the proper elucidation of these fragments by the
laws and rules of Staota Yacna.

Gathas-PROTECTION, DEFENCE, FOOD & CLOTHING FOR OUR SOUL. 227
One important fact, which should be noticed in connection with
the subject of Staota is this that the Urvan or soul requires for its
unfoldment certain units of vibration and Staota in proportion to its
own stage of present progress. In fact the Staota produced by means of
the recital of Avesta Manthra is the kind and the rate necessary for a
Soul born in the Zoroastrian fold and following the Laws of Ashoi
propounded in the Law of Unfoldment taught by the prophet
Zarathushtra. The necessity of the Staota produced by Avesta Manthra
serves as food as it wore for the Soul. Hence the Gathas which have the
supreme degree in point of Staota are said to be the actual food of the
Soul in Yacna Ha 55§§ 2,3,4 -
“Ýåo nô heñti gâthåo harethravaitîshca pâthravaitîshca mainyush-hvarethåsca
ýåo nô heñti urune vaêm hvarethemca vastremca, Tåo nô heñti gâthåo
harethravaitîshca pâthravaitîshca mainyush-hvarethåsca, tåô no heñti urune vaêm
hvarethemca vastremca, Tåo no buyãn hu-mizdåo ash-mizdåo, ashô-mizdåo parô
asnâi anguhe pasca astasca baodhanghasca vîurvîshtîm.
Tâ nô ama, tâ verethrakhna tâ dasvara tâ baêshaza tâ fradatha tâ varedatha tâ
havangha tâ aiwyâvangha tâ hudhångha tâ ashavasta tâ frârâiti tâ vîdîshe
uzjamyãn ýâ staota ýesnya ýatha-hîsh fradathat mazdåo ýê sevishtô verethrajåo
frâdat-gaêthô pâthrâi ashahe gaêthanãm harethrâi ashahe gaêthanãm
suyamnanãmca saoshyañtãmca vîspayåsca ashaonô stôish.”
Yacna Ha 55 §§ 2, 3, 4.
"The Gathas which are for us full of protection and full of defence, and
serve as spiritual food; the Gathds which serve for our soul as food and
clothing. These Gathas are as protection and defence for us and as food
spiritual; and these Gathas serve as food and clothing for our soul. May
these Gathas be the givers of good-reward, perfect-reward, and reward-ofholiness
in the next existence after separation of the physical tenement
from the oonsciousness. These Gathas are as courage, triumph,
abundance, health prosperity and defence for us. They are movers towards
good existence, they are helpers all round, they take us towards goodwisdom,
they guide us towards holy-being, they are for progress and
knowledge. May their efficacy reach us by means of the Staota Yacna,
which has been created by Mazda the most beneficent, victori-

228
FUNCTION OF Staota, IN THE EFFICACY OF Manthra.
ous, progressor-of –the universe for the protection of the constituents of
holiness, for the preservation of holy constituents and for the protection of
all the beneficent benefactors of the entire existence of the holy !”
This one quotation is quite sufficient for furnishing proof of the fact
that the Manthra has been formulated in accordance with the Laws of
Staota Yacna or Laws of attnnement by means of higher vibro-chromatic
undulations. In the passage we notice that the soul is benefited by the
Manthric vibrations only through the medium of Staota Yacna which is
their foundation. We also learn from the same passage that the soul does
exist in the next world after the separation of the physical tenement from
the life; that the soul is helped on in the unseen world in its progress by
the efficacy of the Avesta Manthra and the Staota of these Manthra; that
the Manthra have a very exalted root-cause and the beneficial efficacy of
the Staota Yacna laws has been merged into the Manthra; and moreover
that the Manthra which contain the Staotic impressions in their very
formation protect the soul from the evil influences of Drujih like the
clothing which protects the body, and that the Manthra help the soul on
in the work of "Uru" or spiritual unfoldment by providing the Soul with
its own natural food the higher vibrationary colours requisite for the
certain stage that the soul has reached in the scale of its unfoldment.
Finally we are informed from the same grand passage that the vibratory
impressions received by the soul during its life on earth in accordance
with holiness, accompany the soul in the unseen world after its departure
from the physical world and are very useful in giving the requisite
vibrato-chromatic motion to the soul in the unseen world, and that a
prayer is evoked for the reaching of these beneficial efficacies through
the medium of Staota Yacna which has been created by the Creator at the
very First Motion given for the Infoldment of the Soul or manifestation
of the universe and for the ultimate Unfoldment of the Soul or
manifestation of the spirit.
Even from the extant Avesta we have learnt then from the
references to Staota quoted above that-

SIXTEEN AXIOMS re Staota-Yacna.
229
(i) the yearning for the knowledge and practice of Staota Yacna
leads to the Summum Bonum i.e. the greatest good or
heavenly bliss meant for the Soul.
(ii) the love of Mazda, attunement with Ahura Mazda, friendship of
Ahura Mazda, adoration, glorification and propitiation of Ahura
Mazda are, possible only by means of the Staota Yacna.
(iii) one must always have the one yearning for becoming a skilled
practitioner of Staota.
(iv) the practice of Staota if well directed results in the Fresh
awakening of the Spiritual (Ahu) within man.
(v) one who is not well-versed in Staota Yacna cannot be
allowed to participate in the libations offered unto
Yazads and other apparatus meant for producing forces of
attunement with Yazads.
(vi) the prophet Zoroaster the Holy One was the first
practitioner-perfect of Staota, since he was the first to
comprehend the manifestation of the entire universe in accordance
with the Celestial Tune of Ahuna Var by means of the Staota
Yacna Laws, and to formulate the Word Yatha Ahu Vairyo in
rhythmic parallelism with that Ahuna Var, and thence to expand
the Yatha Ahu Vairyo into the 21 Nasks of Avesta Manthra
having their special rates of acceleration and intensity, for to
Zoroaster the progress of the Soul implied genuine absorption of
higher Manthric vibrations and colours by the Soul through the
medium of Ashoi-principles which help to promote the subtleness
of the physical and the ultra-physical tenements of the Soul-the
physical, comprising Tanu or body proper, Gaetha, or vital organs,
Azda or etheric and nervous body; and the ultra-physical including
Kehrpa or invisible counter

230 STAOTA AT THE BOTTOM OF ZOROASTRIAN SUN-WORSHIP.
part of the physical body, Ushtana or life or vital heat,
Tevishi or desire-shell, the root cause of thought activity, all
of which are mentioned in the very first line of Yacna
Ha. 54 § 1.
(vii) The Staota produced by the Manthra and Ashoi principles of
the Law of Zarathushtra are very powerful and capable of
disintegrating the graphs of vibrations and forms
unseen created by Daevas or people of evil thoughts
and mal-practices.
(viii) The Staota or vibration-colours belonging to and
generated for Ahura Mazda are the most supreme of all
vibrations and colours.
(ix) Only offerings of Staota or higher vibrations and colours
can reach Ahura Mazda and Asha Vahishta.
(x) The followers of Zoroastrian Law must be the
practitioners of the Staota produced by the Avesta
Manthra, and must stick to this practice at any cost.
(xi) Staota Yacna is the protector, defender and promoter of the
entire existence of the holy, guiding the whole creation, to
that "One Divine Event" or 'Frasho-Kereiti’ i.e. Renovation.
(xii) The Staota Yacna are the Fundamental Laws in accordance
with which the Original Thought Vibration, or Primum
Mobile, the Very First Motion is given by the Causer of all
Causes, for the Infoldment and Unfoldment of Spirit into and
from matter.
(xiii) The Sun is the centre or store-house of Staota or all the
higher vibrato-chromatic effects. Hence the Sun is also
desired in attunement by means of the Staota Yacna, and the
close relation between the Sun, which is the Light of all
visible Ljghts and the Staota Yacna is indicated very easily.

STAOTA & Zoroastrian Brotherhood i.e. Universal Attunement. 231
(xiv) The inter-relation, of Ahuna Var, Asha Vahishta, Staota
Yacna, Gathas, Aggregate Words, Soul, Fravashi, Havonim,
Baresman, Haoma, Thought, Word and Deed of
Mazaayacnyan Law-establishes a very strong proof of the
effect of Staota present everywhere lying at the bottom of
everything. The Gathas and all the collective Words of the
Avesta Manthra are based on the Laws of Staota and have
correspondence to the Original Staota of the Song Celestial
and of the archangel Asha Vahishta presiding over Divine
Moral Order of the Universe. The Soul (Urvan) can have the
glimpse of the Fravashi through attunement with Baodangha
(higher spiritual Consciousness) only by means of Staota.
The ceremonial efficacy produced by the aggregate forces of
the Havonim or metal tumbler, Baresman or sacred twigs and
Haoma or sacred plant is entirely based on the grand Laws of
Staota which establish telepathic and Staotic connection
between the visible and the unseen planes of the universe.
And lastly the underlying element of the Mazdayacnian Law
being also the Staota of Ahuna Var, it is quite evident that the
Thought, Word and Deed expounded in that Law should be
closely connected with the Staota Yacna.
(xv) Staota Yacna stand as the Most Excellent Seeds or bases of
the entire Universe, and the universal unfoldment is possible
only through the attunement of all by means of these basic
Laws of Staota Yacna. The Higher Staota must be the chief
desideratum of every Zoroastrian soul.
(xvi) The Universal Attunement or Brotherhood is possible only
through the media of Staota, and the one Staota of Ashem
practiced holily and in accordance with the Law is equal in
its potential or power to the Vibration of Ahura Mazda, to
the Vibration of waters, plants, land and the living creation,
for the Staota of Ashem is

232 KNOWLEDGE & PRACTICE OF STAOTA-THE CAPITAL BOON.
itself the Fundamentum of the Law of Asha Vahishta. Hence
only Staota will achieve the Universal Frasho-Kereti or
Renovation of the Entire Universe.
Besides these, the epithets of Staota or Staota Yacna viz., worth
chanting, worth singing, worth attuning, worth remembering, worth
practicing, worth learning, worth teaching, and capable of
withstanding, canceling and crushing the vibration and colour of Evil
Thought, Evil Word and Evil Deed such as are hindrances to Spiritual
Unfoldment, and again having a special rhythmic, harmonic
arrangement -only stamp on the mind of a sincere student of the
Avesta that there is nothing so very desirable during life on earth but
the one thing namely the knowledge and practice of Staota Yacna for
achieving the Progress or Unfoldment of the Soul, and that more things
are wrought by the Avesta Manthric prayers than the philologists
dream of.
Hence we shall now try to quote a few of the references to the
"Manthra." from the extant Avesta texts, so that the reader may be
able to see that the Manthra are meant for producing some higher
efficacy in accordance with the Laws of Staota-an efficacy which is
at present inexplicable and incomprehensible on account of the total
ignorance of any rule relating to Staota Yacna. We shall begin with -
1. GATHAS -
(a) “Ashâ kat thwâ daresânî manaschâ vohû vaêdemnô
Gâtûmcâ ahurâi sevîshtâi seraoshem mazdâi
Anâ Mãthrâ mazishtem vâurôimaidî Khrafstrâ hizwâ.
-Ha 28 § 5.
“ O Asha, when shall I see thee recognizing the Good Mind and Sraosha as
the state for the most beneficient Ahura Mazda, so that in accordance with these
Manthra we can most extensively bring to faith the noxious tongue."
(b) "Daostu Mazda Khshayacha ya re Manthra srevima radao.”
-- Ha 28 § 7.

DIVINE MAKE OF Manthra ACCORDING TO GATHAS.
233
“Thou shouldst grant O Mazda; and shouldst rule, so that we might hear
Your Mantkra i,e. the riches."
(c) “Têm âzûtôish ahurô Mãthrem tashat ashâ hazaoshô
mazdåo gavôi Khshvîdemcâ hvô urushaêibyô speñtô sâsnyâ,
kastê vohû mananghâ ýê î dâyât êeâvâ maretaêibyô.”
-Ha 29 § 7.
“Ahura of the same will with Ahura formed the Manthra of bounty for him ;
bountiful Mazda Himself (prepared) sweetness for the living world with teachings
for those-who-have-attained unfoldmtnt.”
Who is he with the Good Mind that can deliver these two forever unto the
mortals?”
(d) “Ahmâi anghat vahishtem ýê môi vîdvåo vaochât haithîm,
Mãthrem ýim haurvatâtô ashahyâ ameretâtascâ,
Mazdâi avat Khshathrem hyat hôi vohû vakhshat mananghâ.”
-Ha 31 § 6.
“That power which grew for Him through Good Mind was the Best for Him
i.e. for Mazda who as the knowing-one declared unto me truly the Manthra which
is of Wholesomeness, Asha and Immortality."
(e) “Anghêush maraxtârô ahyâ ýaêcâ mazdâ jîgerezat kâmê thwahyâ
mãthrânô dûtîm ýê-îsh pât daresât ashahyâ.”
-Ha 32 § 13.
“Those who have been complaining in the satisfaction-of-desire are
destroyers of this spiritual-life, 0 Mazda, as against the apostle of Thy Manthra,
who would protect these by means of the sight of Holiness."
(j) "uzereidyâi azêm saredanåo sêñghahyâ Mat tâish vîspâish ýôi-tôi mãthrå
mareñtî.”
-Ha 43 § 14,
" May I awaken the leaders of mandates along with all those who repeat Thy
manthra."
(g) “Tat thwâ peresâ eresh-môi vaocâ ahurâ,
kathâ ashâi drujêm dyãm zastayô
Nî hîm merãzhdyâi thwahyâ mãthrâish sêñghahyâ
Emavaitîm sinãm dâvôi dregvasû
â-îsh dvafshêñg mazdâ anâshê ãnstãnschâ.”
30
-Ha 44 § 14.

234 Druj DESTROYED & AHURA MAZDA ATTUNED THROUGH MANTHRA.
"This 1 ask Thee, tell me aright, 0 Ahura ! How shall 1 give druja into the
hands of Asha in order to destroy her by means of the Manthras of Thy Word, in
order to give strong blow to the wicked in order that they the deceivers may flat
attain their treacherous aims, O Mazda."
(h) “Tat thwâ peresâ eresh-môi vaocâ ahurâ,
kathâ mazdâ zarem carânî hacâ khshmat
Asketîm xshmâkãm hyatcâ môi khyat vakhshaesho.
Sarôi bûzdyâi haurvâtâ ameretâtâ Avâ mãthrâ ýê râthemô
ashât hachâ.“
-Ha. 44 § 17.
“This I ask Thee, tell me aright, O Ahura, how shall I come to a conference
with Thee and to attunement with Thee, 0 Mazda, so that my expressed-desire
may be to obtain Spiritual Welfare and Immortality in leadership by means of
these Manthras which are the best wealth by virtue of Ashoi."
(i) At fravaxshyâ anghêush ahyâ pourvîm
ýãm môi vîdvå mazdå vaocat ahurô
ýôi îm vê nôit ithâ mãthrem varesheñtî
ýathâ îm mênâicâ vaocacâ aêibyô anghêush avôi
anghat apêmem.
-Ha. 45 § 3.
"Then I speak of the Fundamentam of this life, much unto me the all-
knowing Ahura Mazda declared- 'The end of life will be in woe for those of you
who do not practice the Manthra in the same way as I meditate upon and utter."
(j) "Arôi-zî khshmâ mazdâ ashâ ahurâ hyat ýûshmâkâi Mãthrânê
vaorâzathâ Aibî-dereshtâ âvîshyâ avanghâ zastâishtâ ýâ nåo hvâthrê
dâyât.“
-Ha. 50 § 5.

BLISS TO THE PRACTITIONER OF Manthra WITH ASHOI.
235
“O holy Ahura Mazda, verily give bliss unto the practitioner of Thy Manthra in
perfection with Thy help latent and patent, so that with the hands of his he may give
bliss unto us."
(k) Yê Mãthrâ vâcem mazdâ baraitîUrvathô ashâ nemanghâ
Zarathushtrô Dâtâ khrateush hizvô raithîm stôi Mahyâ
râzêñg vohû sâhît mananghâ.”
-Ha 50 § 6.
“Zarathushtra the keeper of wisdom and the eternal guide of the tongue is the
friend of him 0 Mazda who utters the Manthra with Ashoi and devotion, for such can
teach my esoteric-teachings on account of the Good Mind."
(l) “At zî tôi vaxshyâ mazdâ vîdushê zî-nâ mruyât Hyat akôyâ dregvâitê ushtâ ýê
ashem dâdrê, Hvô zî Mãthrâ shyâtô ýê vîdushê mravaitî.”
-Ha 51 § 8
“Therefore O Mazda I shall indeed declare Thy Word unto the knower-indeed the
man ought to declare that evil comes unto the wicked, and bliss unto the upholder of
A.shoi.He who declares the Manthra unto a knower is indeed happy."
2. Y ACN A
(a) “Imãm anghuyãmcha ashayãmcha rathwãmcha ratufritîmcha gâthanãmcha
sraothrem hvarshtåo Mãnthrå pairicha dademahî âcha vaêdayamahî.”
-Ha 4 § 1.
“We dedicate and declare these mastery, holiness, lordship, opportune-prayer,
chanting of the Gathas and well-practiced Manthra.”
(b) “Ashaya-nô paitî jamyât ýehyâ savâ ishåñtî râdanghô. Thwôi staotarascâ
Mãthranascha ahura-mazdâ aogemadaêchâ usmahichâ vîsâmadaêchâ.”
Ha 7 § 24.

236 Best-Existence ATTAINED BY Manthra-practice WITH KUSTI.
“May those blessings reach us through Ashoi, whose benefit the reciters-ofprayers
long for; we call ourselves, O Ahura Mazda, practitioners of Thy Staota and
Manthra, we desire to be such, and we accept being so.”
(c) “Frasasti ahurahe mazdåo, ahunahe vairyehe arshuxdhahe vâkhsh
dahmayåo vanghuyåo âfritôish ughra dâmôish upamanâi haomahecha
Mãthrahecha ashaonaêcha zarathushtrahe, ashaya-nô paiti jamyât”
-Ha. 8 § 1
The blissful-return of Ahura Mazda, of Ahuna Var, of Rightly-spoken Word, of
pious good blessing, of powerful impress of wisdom, of Haoma, of
Manthra, of holy Zarathushtra - may come unto us through Ashoi."
(d) “Frâ tê Mazdåo barat paurvanîm aiwyånghanem stehr-paêsanghem
mainyu-tâshtem vanguhîm daênãm mâzdayasnîm, âat anghe ahi aiwyâstô
barshnush paiti gairinãm drâjanghe aiwidhâitîshca gravashca
Mãnthrahe.”
-Ha. 9 § 26
“Mazda brought first for thee the Kusti or sacred thread-girdle, adorned with
stars, spiritually-made, and the good Mazdayacnian Law, whence-forth having put on
the Kusti thou hast stationed thyself on the tops of mountains for reciting the Manthra."
(e) “Yascha mê aêtahmi anghavô ýat astvaiti Spitama Zarathushtra
baghãm ahunahe vairyehe marât, frâ vâ manô dreñjayât frâ vâ dreñjaya srâvayât
frâ vâ srâvayô ýazâite thrîshchit tarô peretûmchit hê urvânem vahishtem ahûm
frapârayeni azem ýô ahurô mazdåo, â vahishtât anghaot, â vahishtât ashât, â
vahishtaêibyô raochayeibyo.”
-Ha. 19 § 6.
“O Spitama Zarathushtra he who in this corporeal world repeats the branch of my
Ahuna Var, or repeating it recites it, or reciting it sings it, or singing it becomes
attuned with it, will have his soul taken over the bridge three times towards the
Best Existence by me who am Ahura Mazda –towards the Best Existence, towards
the Best Holiness, towards the Best Lights.”

Ahuna Var – Staota –Manthra – FIRST PRINCIPLES OF CREATION 237
(f) “Vahishtô Ahurô Mazdåo ahunem vairîm frâmraot vahishtô hâmô kârayat
-Ha 19 § 15.
“Ahura Mazda the Best chanted Ahuna Var, and all the Best was achieved."
(g) "Kat humatem? Ashavanem manas paoiryô. Kat hûkhtem?
Mãthrô Speñtô, Kat hvarshtem? Staotâisheha ashapaoiryâishca
dâmêbîsh.”
-Ha 19 § 19
"What is Humata? The first thought of Holy man. What is Hukhta? Manthra the
Beneficent. What is Hvarshta? The Staota i.e. the first holy principles of the creation.
(h) "Hyat ashâi vahishtâi ashem para-cinasti, vîspem mãthrem vîspem mãthrâi,
ýatha ashâi khshathrem chinasti.”
-Ha 20 § 3.
“Being holy for holiness’ sake elects the entire Manthra for the sake of Manthra in
entirety i.e., it implies power for the sake of holiness.”
(i) "Yacnim vacho ashaono Zarathushtrahe – yenghe hatam aat Yacne paiti.”
-Ha 21 § 1.
“ ‘Those of the advanced ones in attunement’ – is is the word of attunement of
Holy Zarathushtra'."
(j) “Mãthrem speñtem ash-kharenanghem ýazamaide, dâtem vîdôyûm
ýazamaide, dâtem zarathushtri ýazamaide, dareghãm upayanãm
ýazamaide, daênãm vanguhîm mâzdayacnîm ýazamaide, Zarazdâitîm
Mãthrem Speñtem Yazamaide, ushi-darethrem daênãm Mâzdayasnîm
Yazamaide, Vaêdhîm Mãthrem Speñtem Yazamaide, âsnem khratûm
Mazdadhâtem Yazamaide, gaoshô-srûtem kharatûm Mazda-dhâtem
Yazamaide.”
-Ha 25 § 6.

238 ATTUNEMENT WITH SROSH THROUGH THE SUPERIOR VIBRATION
“We attune ourselves with Manthra Spenta of perfect aura, we attune ourselves
with the Law against daeva. we attune ourselves with the Law of Zoroaster, we attune
ourselves with the Long Lastingness, we ourselves with the Good Law Mazdayacnian,
we attune ourselves with Devotion with Manthra Spenta, we attune ourselves with
conscious attachment with the Law Mazdayacnian, we attune ourselves with knowledge
of Manthra Spenta, we attune ourselves with the Mazda-created inborn wisdom, we
attune ourselves with the Mazda-created acquired wisdom.”
(k) “Airyamanem-ishîm Yazamaide amavañtem verethrâjanem vitbaêshanghem
mazishtem ashahe sravanghãm, gâthåo speñtåo ratukhshathråo ashaonîsh
Yazamaide, Staota Yecnya Yazamaide ýâ dâtâ anghêush paouruyehyâ.”
-54 § 1.
“We attune ourselves with the ‘Ayriamash-prayer’ which is courage and victoryimparting,
removing worry, and the greatest of the words relating to Holiness ; we
attune ourselves with the bountiful powerful holy Gathas; we attune ourselves with
Staota Yacna which are the Laws of Primary Existence.”
(l) “Yo paoiryo gathao frasravayat yao pancha spitamahe ashaono
Zarathushtrahe.”
“( Srosh ) was the first who chanted the Gathas which are five belonging to holy
Spitama Zarathushtra."
(m) “Yim ýazata haomô frâshmish baêshazyô srîrô khshathryô zairi-dôithrô
barezishte paiti barezahi haraithyô paiti barezayåo hvachåo pâpô-vachao
pairi-vachao, paithimnô vîspô-paêsîm mastîm Yãm pouru-âzaiñtîm
Mãnthrahecha paurvatâtem.”
Ha 57 § 19, 20.
"(Srosh) with whom the advancer, health-giving, beautiful,
powerful, golden-eyed Haoma attuned himself on the highest peak of
Alburz with the good word, with the papo and Pairiga Words, and
following the all-adorned greatness i.e., the full commentary of the
Superiority of Manthra."

AHUNA VAR – FSHUSHO-MANTHRA – YACNA – WEAPONS OF SROSH.
239
(n) "Yenghe ahuno vairyo snaithish visata verethrajao yacnascha
haptanghaitish fshushascha manthro yo varethraghnish
vispaoscha yacno Keretayo."
-Ha 57 § 22.
"(Srosh) whose victorious weapon, -Ahuna Var, Yacna
Haftanghaiti, over-powering Fshusho Manthra and all the Chapters of
Yacna had accepted to be."
(o) “Ahunemcha vairim fraeshyamahi antarecha zam antarecha
asmanem; ashemcha vahishtem fraeshyamaha
antarecha zam antarecha, asmanem; yenghe hatamcha
hufrayashtam fraeshyamahi antarecha zam antarecha,
asmanem; dahmahecha narsh ashaono dahmamcha vanghuim
afritim freteshyamahi antarecha zam antarecha
asmanem-hamaestayaecha nizberetayaecha anghrahe
mainyeush mat-damano duz-damano pouru-mahrkahe.”
-Ha 61 or 72 § § 1, 2.
“We desire the currency of Ahuna Var between the Earth and the
sky. We desire the prevalence of Ashem Vohu between the Earth and the
sky. We desire the Promulgation of Yenghe Hatam between the Earth
and the sky. We desire forth the pious and good blessing of the pious
holy man between the Earth and the sky-for the purpose of withstanding
and suppressing the Evil Spirit with its creation, with its evilprocreation
and full of death."
3. VISPARAD
(a) “Ahmya zaothre baresmanacha rathwam framaretarem
ayese yeshti yim narem ashavanem dadharanem
humatemcha mano, hukhtemcha vacho, hvarshtemcha
shyothanem, spentamcha armaitim daretem yoi manth-
rem saoshyo, yenghe shyothnaish gaethao asha fradente."
-Kardeh 2 § 5.

240 UNIVERSAL ATTUNEMENT BY MEANS OF MANTHRA.
“ I desire to have in the attunement by means of this libation and
sacred-twigs the holy man who remembers the lords, who holds fast to the
Humata thought, Hukhta word, and Hvarshta deed, and sticks to Spenta
Armaiti and the Manthra of the Saoshyants, by whose actions the
settlements thrive an account of Ashoi.”
(b)
"Aeta vacha madhayangha ahe vacha sadayangha, ahuro
mazdao ashava, hathra vanghubyo Yazataeibyo yat
ameshaeibyo spentayeibyo hukhshatkraeibyo hudhaobyo.”
-Kardeh 8 § 1.
“By means of this word should be propitiated, by means of this
word should be enraptured Holy Ahura Mazda with the good Yazats and
well-ruling well-wise Amesha Spentas."
(c) \ "Ayese yeahti ahunahe vairyehe anahunacha ratushcha
stitatascha daenayao vanghuyao mazdayacnoish."
-Kardeh 10 § 2,
" I desire in attunement the Ahuna Var with its Ahu, Ratu and the
permanence of the Mazdayacnian Law."
(d) "Ashem ahurem mazdam yazamaide, ashem ameshe spente
yazamaide; ashem arshukhdem vachim yazamaide; ashem
vispem manthrem yazamaide; zarathushtrem hadha
manthrem yazamaide."
-Kardeh 13 § 1.
"We attune with Ahura Mazda by Ashem; we attune ourselves with
Amesha Spentas by Ashem; we attune ourselves with the rightly spoken
word Ashem ; we attune ourselves with the entire Manthra by means of
Ashem; we attune ourselves with Zarathushtra Associate-of -Manthra.”
(c) "Ahunavaitim gatham ashaonim ashahe ratum Yazamaidemat-afsmanam
mat-vachastahtim, mat-azaintim, maeperesvim,
mat-paiti-peresvim, mat-vaghzebyadcha,
padhebyascha, huframaretam framaremnam, hufrayashtam
frayazentam."
-Kardeh 14 § 1.

THE MANTHRIC-VIBRATION EFFECT OF Yacna Haftanghaiti.
241
" We attune ourselves with Ahunavaiti Gatha the holy lord of Asha
with its measures, word-structures, commentary, question, response,
accent, Poetical- feet, well-recited, well-reciting ,well-attuned, wellattuning."
(f) “Sraoshascha idha astu ahurahe mazdao Yacnai sevish tahe
ashaono ye nao ishto yasnahecha haftanghatoish
fravakaecha paiti-astayaecha, mazdatataecha, zarazdataecha,
framaretaecha, fraokhtaecha, verethraghne,
ashaone anapyukhdhe, anapishute, yo fravaoche, yo
fravakhshyeite mazu amava verethraja vidvaeshtvo
vachamcha varethraghninam fravakhi athrascha ahurahe
mazdao.”
-Kardeh 15 §§ 2, 3.
“May Sraosha be here for the attunement with the most beneficent
holy Ahura Mazda who is beloved unto us, by means of the recital of
Yacna Haftanghaiti, its acceptance, exaltedness, devotion thereto,
repetition and saying, for giving victory to the holy without interlocution
or omission. He who has recited or will recite it, will be great,
victorious, unopposed for being able to recite victorious words for the
attunement with the Fire of Ahura Mazda."
(g) “ Aiwi-geredhmahi Yacnahe haftanghatoish humatacha,
hukhtacha, hvarshtacha; aiwi-geredhmahi ashem vohu."
- Kardeh 17 § 1.
" We grab or absorb the humata, hukhta hvarshta effect of Yacna
Haftanghaiti; we absorb Ashem Vohu."
31
(h) "Hvare raocho yazamaide, hvare barezishtem barezimanam
yazamaide, hvarecha ameshe spente yazamaide; hvarshtao
manthrao yazamaide.”
---Kardeh 19 § 2.

242 MANTHRA FOR THE Opus Magnus OF UNIVERSAL ATTUNEMENT.
“We attune ourselves with the Light of the Sun; we attune
ourselves with the Sun who is the highest of the high ones; we attune
ourselves with the Sun and the Amesha Spentas; we attune ourselves with
the well-practiced Manthra."
(i) Vohu, khshathrem yazamaide; khasathrem vairim
yazamaide; ayokhshustem yazamaide; vacha arshukhdha
varethraghnish daevoghnit yazamaide."
-Kardeh 20 § 1.
“We attune ourselves with Vohu Khshathra; we attune ourselves
with the desirable Power ; we attune ourselves with the metal weapon ;
we attune ourselves with the victorious daeva-smiting rightly spoken
Words.”
(j) "Avi apamcha vanghuhinam urvaranamcha khavriranam
ashaonamcha fravashinam Yacnem geredhmahi vahmemcha
; avi aonghamchit yao vanghuhish yao apo yaoscha
urvarao yaoscha ashaonam fravashayo yacnem geredhmahi
vahmemcha; avi geush, avi gayehe, avi Manthrahe Spentahe
ashaono verezyanghahe, yacnem geredhmahi vahmemcha ;
avi tava A.hura Mazda yecnem geredhmahi vahmemcha ;
avi tava Zarathushtra Yacnem geredhmahi vahmemcha ; avi
tava ratavo bereza yecnem geredhmahi vahmemcha; avi
ameshanam spentanam Yecnem geredhmahi vahmemcha."
-Kardeh 21 § 1,2
“We grab the attunement and devotion of the good waters, selfbeariny
trees, and the Fravashis of the Holy; we grasp the attunement
and homage of these good things, viz, waters, plants and Fravashis of
the Holy; we grab the attunement and homage of the Living Creation,
the First Man, and of the holy worth-practicing Manthra Spenta; we
grab the attunement and homage of Thee, O Ahura Mazda; we grab the
attunement and homage of thee, 0 Zarathushtra; we grab the attunement
and homage of thee, 0 Exalted Lord; we grab the attunement and
homage of Amesha Spentas."

STAOTIC EFFICACY OF THE Names of Amesha Spentas.
4. YASHTS –
243
(a.) “Aat mraot ahuro mazdao ahmakem nama spitama
zarathushtra yat ameshanam spentanam tat asti manthrahe
spentahe amavastemem, tat verethravastemem, tat
kharenanghastemem, tat yaskerestemem, tat
varethraghnyotemem, tat baeshazyotemem, tat tbaeshotaurvyanstemem,
daevanam mashyanamcha, tat vispahe
angheush astvato anghvam asti vimarezishtem."
-Hormzd Yasht §§ 3, 4.
"Then Anura Mazda replied O Spitama Zarathushtra, the names of
ours i.e. of Amesha Spentas. -That portion of Manthra Spenta is the most
courageous, most victorious, most glorious, most efficacious, most overpowering,
most health-giving, most destroying the ills of daevas and
men; it is the most attainable for meditation in the entire corporeal
world; it is the most purifying of life in the entire material existence."
(b.) "Aat aokhta Zarathushtro froit me tat nama framruidhi ashaum ahura
mazda yat te asti mazishtemcha, vahishtemcha, sraeshtemcha,
yaskerestememcha, verethraghnyotememcha, baeshazyotemcmcha
tbaesho-taurvayanstememcha, daevanam mashyanamcha, yatha
azem taurvayeni vispe daeva mashyanscha, yatha azem taurvayeni vispe
yatavo pairikaoscha yat mam nae chish taurvayat, noit daevo, naedha
mashyo, noit yatavo, naedha pairikao."
-Hormazd Yasht §§ 5, 6.
" Then Zarathushtra said "0 Ahura Mazda the Holy; declare unto me that name of
Thine, which is the greatest, the best, the most excellent, most efficacious, most
overpowering, most health-giving, most repelling ills of daevas and men so that I must
shatter all daevas and men, so that I must shatter all sorcerers and fairies in order that
none might annoy me-neither the daeva nor man, neither sorcerers nor fairies."
(c.) “Yezi vashi Zarathushtra, avao tbaeshao taturvayo daevanam
mashyanamcha, yathwam pairikanamcha, sathram kaoyam karafnamcha,
mairyanamcha, bizangranam, vehrkanamcha chathvarezan-

244 "POWERFUL EFFICACY of these Names AGAINST ALL EVIL FORCES.
granam, haenayaoscha perethu-ainikayao, perethu drafshayao, eredhvodrafshayao,
uzgerepto-drafshayao, khrurem drafshem barentayao, atha
imao namenish drenjayo framrava, vispaish ayanacha khshafnascha.”
-Hormazd Yasht § 10.
"If thou wished O Zarathushtra to shatter the ills proceeding from daevas and men,
sorcerers and fairies, oppressors, deliberately blind and deaf, two-footed serpent-like
creatures, two-footed heretics, four-footed wolf-like creatures, armies with broad-front,
wide flags, high-flags and unfurled flags, carrying noxious flags, then thou shouldst all
day and night repeat and recite these names."
(d.) “Yascha me aetahmi anghvo yat astavainti spitama zarathushtra imao
namenish drenjyo framrava paiti va asni paiti va khshafne framrava us va
hishto ni va paidhyamno us va hishto ; aiviaonghanem va
aiviaonghayamno, aiwiaonghanem va bujiamno ; fra va shusa hacha
gataot, fra va shusa hacha zantaot, fra va shusa hacha danghaot, ava-jasa
dakhyum a ; noit dim nara, anghe ayan, noit anghao khshapo; aesmo
drutahe drukhsh manangho avasyat, noit akavo, noit chakavo, noit ishavo,
noit kareta, noit varza, noit visenti asana avasyat.”
-Hormazd Yasht §§ 29-18.
"He who, 0 Spitama Zarathushtra, in this corporeal world repeats and recites
these names of mine every day and night-recites while rising or sitting, sitting or rising
girding or untying the Kusti, going out from a place, going out from the province, going
out of the country towards another country -will not be injured that day and that night
by the Aesham druj of cruel thoughts; neither by bayonets, nor by slings neither by
lances nor by swords, neither by maces nor by stones is he pelt at and injured”
(e) “Visanstascha imao namenish parshtascha pairi-varascha visente pairi
mainyoyat drujat varenyayatcha dravanithyat ziziyushatcha kayadhat
vispo-mahrkaatcha pairi dravatat anghrat mainyaot manayen ahe
yatha hazangherem naram oyum narem aiwiakhshayoit.”
-Hormazd Yasht § 19

FORTIFICATION OF MANTHRIC VIBRATION AGAINST ALL EVIL ONES. 245
“Just as a thousand men would keep watch over one man in the same way
these names become a wall of defence, fortification and dams against the
invisible druj, the wicked infl1unces of Gilan, against the sinful injurer, against
the Evil Spirit which is all-death and wickedness."
(f) “Ushi ahurahe mazdao yazamaide, darethrai manthrahe spentahe;
khratum ahurahe mazdao yazamaide, marethrai manthrahe
spentahe; hizvam ahurahe mazdao yazamaide, fravakai manthrahe
spentahe."
-Hormazd Yasht § 28.
“We attune ourselves with the intelligence of Ahura Mazda in order to grasp the
efficacy of Manthra Spenta ; we attune ourselves with the wisdom of Ahura Mazda for
the repetition of Manthra Spenta; we attune ourselves with the vocal power of A.hura
Mazda in order to utter forth the Manthra Spenta."
“Yatu zi Zarathushtra vanat daevo mashyo ko nmanahe badha Spitama
Zarathushtra, vispa drukhsh janaiti, vispa druksh nashaiti yatha haonaoiti
aesham vacham.”
-Haftan Yasht § 11.
“He indeed Zarathushtra would smite the sorcerer and the daeva-like man. Who
indeed is he, O Spitama Zarathushtra who when he practices the recital of these words
smites all druj and destroys all druj from his house.”
(h) "Ima at ukhdha vachao ahura mazda, ashem manaya vahehya fravaochama;
thwam at aesham paitiyastaremcha fradakhshtaremcha dademaide."
-Haftan Yasht I § 9.
"We repeat, 0 Ahura Mazda, these uttered Words with Ashoi in the mind of
goodness. We fix Thee as the inculcator and teacher of these."
(i) "janaiti vîspaêshãm angrô-mainyush, ahmâi ýâthwãm pairikanãmca,
airyamanem mãthranãm, mazishtem mãthranãm, vahishtem mãthranãm,
vahishtotemem manthranam, sraêshtem mãthranãm sraêshtôtemem
mãthranãm, ughrem mãthranãm ughrôtemem mãthranãm derezarem
mãthranãm derezaôtemem mãthranãm vârethraghnim mãthranãm
vârethraghnyôtemem mãthranãm, baêshazem mãthranãm baêshazyôtemem
manthranam.”
-Ardibehsht Yasht § 5.

246 Manthra-cure & NAME OF KHORDAD AGAINST Five Main Drujas.
"All the sorcerers and fairies of the Evil Spirit are smitten by the
Airyamana Manthra, the greatest, the best, the Very best, the excellent,
the most excellent, the vigorous, the most vigorous, the firm, the firmest,
the victorious, the most victorious, the health-giving, the most healthgiving
of all the Manthra."
(j) "Ashô-baêshazô dâtô-baêshazô karetô-baêshazô urvarôbaêshazô
Mãthrô-baêshazô baêshazanãm baêshazyôtemô
ýat mãthrem speñtem baêshazyô, ýô narsh ashaonô hacha
uruthwãn baêshazyât, aêshô zî asti baêshazanãm
baêshazyôtemô.
-Ardibehsht Yasht § 6.
"(There are five healings) -Holiness-healing, justice-healing,
instrument-healing, vegetable-healing, Manthra-healing, Manthrahealing
is the most efficacious of all healings, since it heals with the
innermost-power of a holy man. Indeed such is the most efficacious of
all healings."
(k) “Yo aesham daevanam hazanghrai hazanghro paitish
baevarai baevano, ahankhshtai ahankhshtayo paitish
nameni ameshanam spentanam haurvatato zbayoit, nasum
janat hashi janat, ghashi janat, saene janat, buzi janat.”
-Khordad Yasht § 2.
“He who repeats the name of Khordad out of the Amesha Spentas
smites these five daevas viz. Nasu, Hashi, Ghashi, Saene and Buzi out of
these thousands and millions and innumerable daevas."
(l)
“Dazdi ahmakem tot ayaptem, yase thwa yasamahi, shura,
urvaiti datanam sravangham, ishtim, amem,
verethraghnem, havanghum, ashavastemcha,
haosrevanghem, hurunimcha, mastim spano, vaedhimcha,
verethraghnemcha ahurodatem, vanaintimcha uparatatem
yam ashahe vahishtahe, paiti-parshttimcha manthrahe.
-Meher Yasht § 38.

Word of Ahuna Var MOST VICTORIOUS IN ANY DANGER
247
"O brave Meher Yazad, give unto us that reward of our broadly
offered prayers which we ask of thee- Spiritual wealth, courage, victory,
good-being, holy-existence, good-glory, good-soul, greatness, wisdom,
knowledge, Ahura-created victory, the overpowering superiority of best
Holiness, and the inner-meaning of rules of Manthra Spenta."
(m)
“Na ashava afrivachastemo, ho verethra verethravastemo;
manthro spento mainyavim drujem niz-
bairishto; ahuno vairyo vacham verethrajanstemo,
arshukhdho vakhsh yahi verethrajanstem".
- Sarosh Yast Hadokht § 3.
“The holy man is the best sayer of benediction; he is the most
victorious by means of victory; Manthra Spenta is the best expeller of the
invisible druj; Ahuna Var is the most victorious of Words ; the rightly
spoken word is the most victorious in any undertaking."
(n) “Yasca zarathushtra imat ukhdhem vacô fravaochât nâ vâ
nâiri vâ asha-sara manangha asha-sara vacangha asha-sara
shyaothna masô vâ âpô masô vâ thwaêshô xshapô vâ
tãnthryayåo aipi-dwãnnarayåo apãm vâ nârayanãm paiti
peretûsh pathãm vâ paiti vîcharånao, narãm vâ ashaonãm
hañjamanâish drvatãm vâ daêrayacnanãm hañdwaranâish.
kahmi kahmichit vâ aipyanãm kahmi kahmichit vâ arathyanãm
thwaêshô biwiwåo nôit dim ýava anghe ayãn, nôit anghåo
khshapô dravåo zaretô zaranumanô zazarânô ashibya avaspashtichin
avi, ava-spashnaot nôit gadhahe vazô-vãnthwyehe
tbaêshô frãnshtichin frâshnuyât.”
-Srosh Yasht Hadokht §§ 4, 5.
“If any man or woman, O Zarathushtra, were to recite this uttered Word,
with the mind of surpassing holiness, with the word of surpassing holiness, with
the deed of culminating holiness-in deep waters, in great danger, on a misty
dark night, on the bridge of navigable waters, on zigzag perplexing ways, in the
assemblies of holy men, or in the gatherings of the wicked and daevayacnians,
in any calamity whatever, at any ominous time of fright in danger-he or she will
not be perceived by the wicked oppressive, injurer and annoyer with sight of
both the eyes that day and night, nor will he nor she be visited by the ill
proceeding from a robber of strong band.

248 Manthra Spenta IS superior TO ALL OTHER CREATED THINGS.
(o) Imatcha, Zarathushtra, imat ukhdhem, vacho, framruyao yat ajasat,
keresascha gadhotushcha daevascha handvaremana, aat dravatam
daevayacnanam yatushcha yatumatam; pairi-kaoscha pairikavatim
tbaesho frateresan fradvaran nyaoncho daeva nyaoncho daevayajo, zafare
ava geurvayan atha rareshyanto."
-Srosh Yasht Hadokht § 6.
“O Zarathushtra thou shoudst recite this aye this very Word, when the opponents,
bandits, daevas come along running towards thee; also when the ill proceeding from
the wicked daeva-attuners, sorcerers, enchanters, fairies and those belonging to fairies
frighten and attack thee, daevas become annulled, the daeva-attuners become nullified,
and in this way the mouths of the injury-inflictors are tied up."
(p) “Vispao sraoshahe ashyehe takhmahe tanu-manthrahe, takhmahe hamvaretivato,
bajush-aozangho, rathaeshtao kameredho-jano daevanam.”
-Srosh Yasht Hadokht § 19.
“Entirely powerful holy Sraosha of Manthra-body, powerful, all-courageous
having strength of both arms, heroic, smiter of the herds of Daevas."
(q) "Kehrpem manthrahe spentahe yazamaide."
" We attune ourselves with the Form of Manthra Spenta."
-Srosh Yasht Hadokht § 22.
(r) “Aat mraot ahuro mazdao azem ba te tat framravani erezvo ashaum
spitama, manthro spento yo ash kharenao, tat asti manthrahe spentahe
arsh-datem, tat frazdatem, tat vichithem, tat thamananghuntem, tat
varechanghuntem, tat yaokhshtivantem, taradhatem anyaish daman."
- Rashne Yasht § 2.
"Then Ahura Mazda said ‘O righteous holy Spitama, verily I shall declare it to
thee ; it is manthra-spenta of immense-lustre ; it is the rightly-formed Manthra Spenta
prosperity-rendering, discriminating, health-giving glory-giving, power-giving, and
superior to other created things."

Urvan OF Ahura Mazda IS Manthra Spenta.
249
(s) “Vîspanãmca ånghãm paoiryanãm fravashinãm idha ýazamaide fravashîm
avãm ýãm ahurahe mazdåo mazishtãmcha, vahishtãmca sraêshtãmcha
khraozhdishtãmcha khrathvishtãmcha hukereptemãmcha ashât
apanôtemãmcha ; ýenghe urva mãthrô speñtô aurushô raokhshnô
frâderesrô kehrpasca ýåo raêthwayeiti srîråo ameshanãm speñtanãm
verezdåo ameshanãm speñtanãm ; hvare-khshaêtem aurvat-aspem
ýazamaide.”
-Fravardin Yasht § § 80, 81.
" Of all these advanced Fravashis we attune ourselves with this Fravasht i.e. of
Ahura Mazda, which is the greatest, best, most excellent, most firm, wisest, most wellshaped,
foremost in Ashoi; whose Urvan or soul is Manthra Spenta, white, shining and
lustrous ; we attune ourselves with the beautiful efficacious forms of Amesha Spentas
which Ahura Mazda has formed, and we attune ourselves with the horse-speedy Sun.”
(t) “Yahmi paiti vispem manthrem ashem sravo visruyata.”
-Fravardin Yasht § 91.
"(Zarathushtra) in whom the entire holy Manthra word was ringing or vibrating."
(u) "Maidyoimaonghahe arastyehe idha ashaono ashimcha fravashimcha
yazamaide, yo poiryo Zarathushtrai manthremcha gushta sasnaoscha.”
" We attune ourselves with the blessed, Fravashi here of holy Maidyomah of
Arasti who was the first to hear the Manthra and canons from Zoroaster."
(v) “Aomna ahura mazda, sraoshascha ashya sura, manthracha spenta vidusha,
yo vidaevo vidaevahe ashto mazdao ahurahe, yim Zarathushtra frerenaot hvavantem
anghave astvaite.”.
-Fravardin Yasht § 146.
“( May the Fravashis of the Holy be ) helping through Ahura Mazda, through
holy brave Sraosha, and through the knower Manthra Spenta, which is entirely
opposed to daeva and is the messenger of Ahura Mazda, and which Zarathushtra
regarded equal to himself in devotion in the corporeal world."
(w) "Paoiryan tkaeshe yazamaide, nmananamcha visamcha, zantunamcha,
dakhyunamcha, nmananghano, vishano, zantushano, dainghushano, ashoanghano,
Manthro-anghano, urvo-anghano, vispaishcha vanghush
vanghushano.”
Fravardin Yasht § 151.

250 Ahuna Var IS ZARATHUSHTRA’S WEAPON AGAINST ANGHRA MAINYU.
“We attune ourselves with the Most-Advanced-in-Law belonging to houses,
families, provinces, and countries, who are worthy of house, family, province and
country, who are Ashoi-incarnate; Manthra-incarnate; perfect in Soul, Good-incarnate
in totality."
(x) “Yezi mam yashto kerenavani azem te vacha framravani
mazdadata kharenanghvanta baeshazya, yatha thwam
noit taurvayat anghro mainyush pouru-mahrko, noit
yatavo, noit yatumao, noit daevo, naedha mashyo.”
-Ram Yasht § 56.
“If 1 am made attuned, I must utter forth for thy sake the Word full of aura and
health so that neither the Evil Spirit full-of death nor sorcerer nor enchanter nor daeva
nor man can hurt thee."
(y) “Haomahecha nemo Manthrahecha ashaonaecha Zarathushtrahe.”
"Salutation to Haoma, Manthra and holy Zarathushtra."
- Ashish Vangh Yasht § 5.
(z) "Yehe zanthaecha vakhshaecha apa-dvarat anghro mainyush hacha
zemat, yat pathanayao, skrenayao, durae-parayao ; uiti davata ho yo
duzdao anghro mainyush pouru-mahrko, noit mam vispe yazataongho
anusentem fraorechinta, aat mam aevo zarathushtro anusentem apayeiti.
Jainti mam ahuna vairya avavat snaithisha yatha asma kato-masao;
tapayeiti mam asha vahishta, manayen ahe yatha ayokhshustem ; raeko
me hacha anghao zemat vangho kerenaoiti, yo mam aevo zamayeiti yo
spitamo zarathushtrao.”
-Ashish Vangh Yasht §§ 19,20.
“(Zarathushtra) by whose birth and growth the Evil Spirit ran away from the
earth which is broad, circular and wide-in-area. The evil-knowing Evil Spirit full
of death bawled out thus- "All the Yazads have not crushed me in accordance
with their wish; but Zarathushtra alone surpassed me in accordance with his
wish. He smites me with Ahuna Var, a weapon as big as a stone-slab ; he
scorches me with Asha Vahishta just like metal ; he accomplishes very well my
removal from his earth; only he i.e. Spitama Zarathushtra expels me.”

Manthra-Spenta – THE SELF-INDICATOR OF MAZDAYACNIAN LAW.
251
(Z 1) “Ahunem Vairim yazamaide; ashem vahishtem sraeshtem ameshem
spentem yazamaide ; vacha arshukhdha varethraghnish baeshazish
yazamaide ; baeshazish vacha arshukhdha varethraghnish yazamaide ;
Manthra Spenta daena mazdayacne haomachinem yazamaide ; airyanem
khareno yazamaide.”
-Ashtad Yasht § 8.
“We attune ourselves with Ahuna Var ; we attune ourselves with the most
beautiful Amesha Spenta Asha Vahishta ; we attune ourselves with the victorious,
health-giving, rightly-spoken Words; we attune ourselves with the health-giving,
victorious, rightly-spoken words ; we attune ourselves with Manthra-Spenta, the'
Mazdayacnian Law’s own land-mark; we attune ourselves with the Airyana aura.”
(z 2) “Aat te aevo ahuno vairyo yim ashavanem Zarathushtrem frasravayat viberethvantem
akhtuirim aparem khraozdhyehya frasruiti zemara-guza,
avazat vispe daeva ayecniya avahmya.”
-Jamyad Yasht § 81.
"Then that Ahuna Var alone which holy Zarathushtra chanted forth, which
afterwards he sang loudly spreading its vibrations in four directions, carried all the
daevas deep into the earth unworthy of attunement and devotion.”
(z 3) “Sruto airyene vaejahi tum paoiryo Zarathushtra ahunem vairim frasravayo
vi-berethvantem akhtuirim aparem khraozdhyehya frasruiti, tum zemar-guzo
akerenavo vispe daeva zarathushtra, yoi para ahmat viro-raodha apatayen paiti aya
zema.”
-Hom Yasht §§ 14, 15.
“Well-known in Airyana Vaeja thou wast the first, O Zarathushtra to chant forth
the A.huna Var widely in all the four directions, and then recited it louder still; thou
madest all the daevas buried O Zarathushtra deep into the earth, who before this time
were abiding in shape of men on this earth."
5. OTHER AVESTA IN GENERAL.
(a) “Aesho zi vakhsh zarathushtra erezukhdho framravano a vacho ahuno
vairyo fraokhto amahecha verethraghnahecha urunacha daenacha
spanvanti.”
-Hadokht Nask I § 4.

252 Airyaman-Ishi Manthra NEXT TO FIVE GATHAS IN EFFICACY.
" Verily that rightly-spoken Word, O Zarathushtra, which is Ahuna
Var recital- Word increases courage and victory in the soul and
conscience of the reciter."
(b) "Airyamanem ishim ashavanem ashane ratum Yazamaide – amarantem
verethrajanem, vitbaeshanghem vispa tbaeshao taurvayantem, vispa
tbaeshao titarentem, yo upemo, yo madhemo, yo fratemo, zaozizuye taro
manthrem pancha gathao.”
-Havan Gah § 6.
“We attune ourselves with Airyaman Ishi prayer the holy lord of Asha -
which is full of courage, victorious, removing ills, shattering all worries, and
canceling all calamities, which is besides the Manthra of Five Gathas, the
first, the mediocre and the last vibration for calling forth for help."
(c) “Fshushemcha manthrem Yazamaide, arshukhdhemcha vachem Yazamaide;
vacha arshukhdha Yazamaide; varethraghnish daevoghnit Yazamaide.
Bareshnusheha ashahe yat vahishtahe, mazishta manthra, mazishta verezya,
mazishta urvaithya, mazishta haithiaverezya, mazishta vindaithya, daenayao
mazdayacnoish Yazamaide.”
-Rapithwin Gah §§ 6, 7.
" We attune ourselves with Fshusho Manthra; we attune ourselves with the
rightly-spoken Word; we attune ourselves by means of the rightly-spoken Word; we
attune ourselves with the victorious, daeva-smiting words.”
“We attune ourselves with the most sublime items of Asha Vahishta viz the most
exalted Manthra of Mazdayacnian Law, most exalted in practice, most exalted in the
efficacy of unfoldment, most exalted in the practice for Right, most exalted in
attainment."
(d) “Ahunem Vairim tanum paiti.”
“Ahuna Var protects the body.”
-Srosh-Baj.

EFICACY OF Manthra VARIES DIRECTLY WITH Mithra & A.shoi. 253
These are some of the references from the extant meagre Avesta
that has been spared to us, for the proof of the fact that “Manthra” is
no ordinary language of everyday use in practical life for social,
economic and other means of communication between one person and
another. We see from these quotations at least this fact that “Manthra”
or the entire Avesta, which has its root-cause the 'Yatha Ahu Vairyo' is
formulated entirely on the laws of subtle vibrations, which pervade
throughout the entire cosmos. There is not one thing in the entire
universe from the greatest to the smallest, visible or unseen, which is
not subject to this Fundamental Law of Vibration or motion, of sound
produced by vibration or local energy, and of the colour generated by
both vibration and sound combined together. All the Avesta passages
quoted above will clearly show to a patient reader that there is
produced very powerful efficacy of the mere sound of Avesta Manthra,
and the strength of that efficacy depends on the holiness, -requisite with
the Avesta Manthra recital-of the reciter's physical, mental, moral-and
spiritual constituents – the efficacy of the Manthra recital varying
directly with the power of Ashoi possessed by the practitioner of
Manthra. This efficacy is the greatest in the case of the holy prophet
Zoroaster who as we have seen is able to clear this earth of the 'daevas'
or worst possible vibrations, formulated by the most abominable
demoniac men who practiced the worst form possible of Black Magic,
merely by means of the one Word of Ahuna Var. The efficacy of
Manthra recital varies with different individuals in proportion to the
Ashoi observed by them, for Manthra or sound based on the law of
meditation always co-operates with the Mithra or thought energy of the
reciter, and the Vohu Manangha or healthly thought energy is to be
found only in one who observes all the canons of Ashoi. The Ashoi
principles aggravate the intensity of subtle Right Thought Power allied
with which the Avesta Manthra produces its own desired effect.
Thought and word always co-operate in Zoroastrian prayers, and
although Thought vibrations have their own function, and Word
vibrations have theirs, yet when both are combined together and when
the thought-force is as supreme and elevated as the Manthric

254 Rules DEDUCIBLE FROM THE AVESTAN REFERENCES TO 'MANTHRA.'
(mergy, it produces the precise effect which ought to be produced.
Unless these fundamental laws of thought-waves and word-colours are
understood by a student of Avesta it is quite impossible for him to
account for so many Avesta references to Staots and Manthra and the
efficacy of Ahuna Var and the Names of Ahura. Mazda. A student of
Avesta must know that Vibration is at the bottom of the Universe,
and that life or thought-force or energy or Divine Fire by whatever
name we call it, is all-pervading, and the Eternal Song Celestial
which is ever chiming is the Original Creative Force of Ahuna Var
parallel to which Celestial note runs the powerful Word of Yatha
Ahu Vairyo the key-note to all the Avesta Manthra in its final
efficacy of leading the Soul on to Unfoldment whereby to attain
'Garon-mana' the 'Abode of Song.'
Before referring to what the writer of Zoroastrian Theology says
sarcastically about the prayer-effect of the Avesta Manthra we have
tried to give a basis to the reader in order to enable him to see rightly
how the public are kept in oblivion as to the real merits of the landmarks
of Zoroastrianism. We shall still further put down all the rules
deducible from the quotations given above in order to facilitate the
work of the reader of definitely weighing the attitude adopted by the
writer of Zoroastrian Theology for razing to the ground all the most
fundamental and authentic beliefs of the present-day Zoroastrians.
These rules may be grouped into some such divisions as (i) the origin of
the Avesta Manthra (ii) the vibration as the basis of the Avesta (iii) the
efficacy of the Manthra in general; (iv) the efficacy of the Ahuna Var in
special; (v) the Manthra serving as a powerful weapon against subtle
visible or unseen evil influences; and (vi) the relation of Avesta
Manthra with other fundamental things.
(1) The origin of the Avesta Manthra. -
(1) The Manthra has been formed by Ahura for the sake of the
soul's unfoldment.
(2) The Manthra has been revealed to Zoroaster by Mazda when
he attains the Power Spiritual for grasping the basic Law of
Ahuna Var and Staota.

VIBRATION-COLOUR AS THE BASIS OF THE AVESTA MANTHRA.
(3)
(4)
(5)
255
Zoroaster who is Drujih-proof i.e. protected completely by
Ashoi against Druj becomes the apostle of Mazda's Manthra,
and this Gathic fact is again verified by the words “Mazdofrasansta,
Zarathushtro-fraokhta" i.e. "communicated by
Mazda and declared or preached by Zarathuahtra" occurring
frequently in the Yacna.
Manthra is the origin itself of the Mazdayacnian Law for the
entire universe was formulated after and in accordance with
the Song Celestial Ahuna Var.
The Manthra belongs originally to the three archangels
Haurvatat, Ameretat and Asha who preside over Spiritual
Wholesomeness or Perfection of Soul, Immortal bliss or final
destination of Soul, and Divine Moral Order, the Summum
Bonum or the final desideratum for the entire manifested
universe.
(ii) The vibration as the basis of the Avesta Manthra.
(1)
(2)
The law of universal attunement so frequent in the Avesta can
only be understood by the help of the Law of Vibration, which
is the Fundament of the Universe. The attunement with one's
own Soul and Fravashi, the blessed attunement with Ahura
Mazda, Zarathushtra, waters, plants, Amesha Spentas, with
Manthra Spenta, with the living creation, with the entire
existence, can be achieved only by means of higher Vibrations
and colours produced by these vibrationa, -the law
fundamental of the structure of the entire Avesta Manthra.
The reiteration of the idea of absorption, grabbing and
catching the Manthra Spenta, the Ashem Vohu, the Yacna
Haftanghaiti and other efficacious Manthras proves that the
Avesta Manthra is entirely based on the laws of subtle
vibrations produced by thought and sound.

256
(3)
(4)
(5)
(6)
SPIRIT OF MANTHRA COMPREHENSIBLE BY THE VIBRATION LAWS.
The various rules according to which the Ahunavaiti Gatha
has been composed and chanted, which are enumerated very
often in the Avesta, indicate that vibration is at the basis of all
Avesta Manthra, and the aura of Manthra Spenta so often
spoken of in the Avesta is the Staota ettect produced by the
vibrations of Manthra recital.
The law of efficacy in the mere recital of the names of Amesha
Spentas which is set forth in the Avesta, points to the law of
vibration of sound working unseen in all Avesta Manthra
recitals.
The names of Ahura Mazda and other Amesha Spentas when
properly recited become a defence and a fortifying wall
against the unseen currents of druj and Evil Spirit. This idea
can only be explained and understood on the ground of the
law of waves of vibrations of sound. The vibrations and
colours resulting from the recital of those Manthric names
expel, repel and dispel all the undesirable thought or wordvibrations
lurking and hovering about a person.
That Manthra is formulated only by means of the fundamental
rules of acoustic vibrations is again pointed out when it is said
that special intelligence, special wisdom and special vocal
power, which are as it were pertaining to Ahura Mazda, are
necessary for the understanding, recital and utterance of
Manthra Spenta. This proves the difficulty of understanding
the underlying spirit of Avesta Manthra without the help of
the laws of Staota and Vibration according to which the
Manthra is formulated. The special vocal power for the
practice of Manthra prayers requires the precision and
exactness in the pronunciation of all the proper Manthra with
a certain necessary spiritual potency resulting from the
observance of all the rules of Ashoi.

(7)
(8)
Sraosha and Zarathushtra BOTH Manthra-bodied. 257
The formation of Manthra on the basic rule of vibration
produced by sound and thought is again proved by the saying
that Manthra-healing is the, best of all the five kinds of
healings and that it requires the inmost spiritual power of a
holy person to employ Manthra-healing, for only such a person
can be best in producing the required acceleration of the
Manthra uttered by him.
That Ahuna Var protects the body and that Sraosha is
Manthra-bodied can never be properly understood unless the
Staotic Laws of colours produced by Sound-vibrations is
admitted to be the basic law of the composition of Manthra.
(9) The attunement with the Kehrpa or Form of Manthra Spenta
desired in prayers is the key-note to the explanation of the law
of vibration and colour which produces the exact unseen form
in the subtlest states of ether on account of the vibration effect
underlying all the Manthra.
(10) The connection of Manthra with the Sun which is the centre
of all Staota and Vibrations and the fact that the Soul of
Ahura is Manthra Spenta itself can, only be properly
understood when the law of vibration working in the Soul
and in the Manthra is firmly believed in and followed in
practice.
(11) The holy Manthra rings entirely, within Zarathushtra and it is
quite clear that Zarathustra who was in tune with Sraosha,
who was in fact 'tanu-manthra' or Manthra-bodied must have
his entire person thrilling and vibrating with the higher
vibrationary colours of the Avesta Manthra, of which he was
the sole compositor, having grasped all the laws of Staota as
they are working in the spiritual realms for the Song Celestial
of 'Ahuna Var.'
33

258
(12)
Practitioners of Manthra ARE ASSOCIATES OF ZOROASTER.
The immense-lustre of Manthra and the superiority of
Manthra over all other created things suggests naturally the
higher rate of vibrartion and colour fused into these charms,
which are regarded as the food and apparel of the Soul, which
alone on account of their superior vibration will help the Soul
onward in its march of unfoldment and the final attunement
with Ahura Mazda through unison with Ahuna Var.
(iii) The efficacy of Manthra in general, -
(1)
(2)
The Manthra is termed genuine riches when it is associated in
practice with Ashoi, for Ashoi leads to attunement with
Sraosha who is 'tanu-manthra', and the practice of Manthra
accompanied by attunement of Sraosha is regarded as most
powerful in its result.
The genuine practitioners of Manthra are endowed with an
influx of intuition by Zoroaster himself, for Ameretat or Bliss
Eternal is attainable only by means of Manthra which are
most efficacious when practiced with Ashoi. Hence it is
necessary that Manthra, which is the Fundamentum of life
ought to be practiced, meditated and uttered as Zoroaster
himself did on the lines of Ashoi. Such a practitioner of
Manthra with Ashoi and devotion is a real friend and
associate of Zoroaster, for he comes by the higher spiritual
wisdom of Vohu Manangha, which enables him to reveal all
the "ramz" or cipher language of the Manthra. Such a
practitioner is always happy, for he declares the underlying
hidden meanings of Manthra to others, and Mazda always
gives bliss to such a practitioner of Manthra, who in turn
becomes a transmitter of that bliss to others who deserve it.
Hence very often the blissful return of the practice of Manthra
is longed for by a devotee who styles himself a genuine
practitioner of Staota and Manthra.

(3)
(4)
Yatha, Ashem, Yenghe, PROTECTION, ORDER, ATTUNEMENT. 259
(5)
(6)
Since Manthra is a power necessary with Ashoi and vice
versa, Manthra must be practiced for the sake of Manthracharm
just as Ashoi must be practiced for Ashoi sake, and
both of these co-operating together lead the soul on its line of
unfoldment and latent spiritual development.
Just as Ahuna Var is the Word of Protection and sustenance,
and Ashem is efficacious in establishing readjustment and
order; in the same way Yenghe Hatam is the Word of
attunement universal, and Airyaman is regarded as the charm
of very great potency, the Word which stands first, mediocre
and last after the Five Gathas which are chanted by Srosh
himself on account of their great Staotic efficacy, and the
prayer-effect of Yacna Haftanghaiti when accompanied with
the attunement of Sraosha through Ashoi is of a very marked
character.
On account of the great vibrationary and acoustic efficacy,
Manthra Spenta gives and propagates perfect aura all around;
Manthra Spenta is the Law itself, it is devotion, it is
knowledge- it is' all in all, the one thing desirable for helping
on the progress of the Soul in unfoldment. It is for this great
efficacy of Manthra that the Manthra uttered by Soshyants
with Humata, Hukhta and Hvarshta help to advance all the
settlements or existence, for they spread worthy forces and
currents by their peaceful holy vibrations and colours. The
angel Hom also recognizes this Fundamental Superiority of
Manthra over any other vibration, for he follows this
superiority in order to attune himself with Sraosha.
Ahura Mazda, Amesha Spentas and Yazatas and all other
unseen forces are propitiated only by the medium of
M:arithra, for it is the connecting link between the devotee on
one side and the unseen intelligence on the other, for direct
attunement by means of vibration and

260
(7)
(8)
(9)
Attunement with Ahuna Var LEADS TO Best Existence.
colour-the fundamenta universes. Hence it is seen that direct
attunement with Fshusho Manthra, with Manthra of the
Mazdayacnian law, which is most powerful in practice,
unfoldment, and attainment is longed for by the Zoroastrian
worshipper.
The efficacy of Manthra is best revealed when Manthra is
regarded as the direct messenger coming from Ahura Mazda
and when Manthra is honoured equally with Ahura Mazda by
Zarathushtra. This vibration-effect of Manthra works as a
grand medium in attunement with Sraosha and Ahnra Mazda
for bringing the Fravashis of the Holy for help wherever and
whenever desired. Hence it is said that the word of Manthra
does its function at any time or place or in any danger and
asserts its original essential efficacy.
Even the mere names of Ahnra Mazda are regarded as most
courageous, victorious, aura-giving, healing, and expelling
worries, on account of the charming efficacy of the Manthra
sound-vibration and colour.
That Manthra Spenta has its own function in producing its
own efficacy is testified by the yearning of the devotee for an
explanation of the working of the efficacy of Manthra from
the angel Meher.
(iv) The efficacy of the Ahuna Var in special.
(1)
The Ahuna Var or the Song Celestial going on eternally from
the very First Existence as the result of the Primum Mobile or
the First Eternal Motion is the ultimate desideratum of all the
Souls, for the soul is taken into the Best Existence by Ahura
Mazda, if it is in attunement with Ahuna Var by means of the
chanting of the Yatha Ahu Vairyo, the Word pertaining to
and corresponding to Ahuna Var according to the laws of
Staota and with the practice of Ashoi.

YATHA AHU VAIRYO SUSTAINS ATTUNEMENT WITH AHUNA VAR. 261
(2) Ahuna Var is the Sound Creative of the entire universe, for
the entire best manifestation takes place as soon as Ahuna
Var is chanted by Ahura Mazda. This proves that Ahuna Var
is at the bottom of every created thing visible or unseen; and
the evolution or unfoldment implies therefore the direct and
conscious attunement of the unfolding soul with this Ahuna
Var-the very first and foremost vibration. Hence Ahuna Var
implies the permanence of Mazdayacnian Law or the Law
guiding the original manifestation of the entire universe, and
as long as the Immutable Law of the Cosmos is permanent,
so long is Ahuna Var permanent and vice versa.
(3) The word pertaining to Ahuna Var viz, the Yatha Ahu Vairyo,
is capable of producing colours and vibrations which enable
the reciter thereof to attune himself with the celestial song of
Ahuna Var, and this word protects the reciter from the attacks
of unseen druja or evil forces. This word is regarded as the
most glorious and most triumphant, for it is the word, which
adds to courage and triumph in the soul and conscience of the
truthful reciter. It is the word par excellence, the prototype in
the articulate form of the unseen and inaudible celestial
vibration of Ahuna Var. This word when chanted by Holy
Zoroaster in various ways according to the laws of Staota,
helped him to shatter the gross vibrations created by daevas
or evil men and wicked spirits when materialism reached its
highest point. The Word becomes a very mighty weapon of
Zoroaster against Ahriman-the arch-demon.
(v) The Manthra serving as a powerful weapon against subtle
visible or unseen evil forces. -
(1)
Druja or evil magnetic influences can be driven away and
done away with by meeting the same with Ashoi and the
Manthra of the Word of Ahura Mazda, -the entire Avesta
Manthra moulded and given by Ahura Mazda in the one
Keynote of Yatha Ahu Vairyo.

262
(2)
(3)
Manthra- AS WEAPON OF Sraosha, Ram & Zarathushtra.
Since the Manthra has the vibrationary effect of over
whelming and destroying the undesirable vibrations and
colours which hinder the unfoldment progress of the soul,
several of these Manthra which are most powerful in their
efficacy-such as the Ahuna Var, the Haftanghaiti, the Fshusho
Manthra and some Yacna Chapters-are employed by the angel
Srosba as his own weapons against the Druja especially the
enemy of Srosha viz., the Aeshma Druja which is the archdruja.
Similarly Ahuna Var, Asha Vahishta and Yenghe
Hatam, the three fundamental Manthras of the first rate
importance are desired to work their efficacy throughout earth
and sky for smiting and repelling the Evil. Spirit Airyaman,
which is the most excellent Manthra is most powerful in
crushing and scattering the Evil Spirit.
The Manthra-effect of the names of Ahura Mazda and
Amesha Spentas works against all sorts of ills proceeding
from the Evil Spirit against worries, fairies, plague,
instruments etc., etc. The name of Khordad especial1y when
repeated is a very powerful weapon for smiting the evil
influences proceeding from the Druj-Nasu, Hashi, Ghashi,
Saeni and Buji, which are all most malignant magnetic
currents arising out of the evil thoughts, evil words and malpractices
of wicked persons and vicious daevas. The names of
all Amesha Spentas are very efficacious weapons against
Aesham and other foulest vibrations, and hence the necessity
of repeating these every now and then. Even the angel Ram
has to repeat words for the sake of Zoroaster and in order to
protect him from the Evil Spirit. The Ahuna Var and Asha
Vahishta when employed by Zarathushtra work like stone and
fire against Ahriman. It was only by means of the Ahuna Var
Word that Zoroaster was able to bury the evil vibrations of
daevas deep into the earth. In fact the destruction of Druj by
means of Manthra

LAW OF STAOTA-IN KUSTI, HAOMA, SUN, MANTHRA & ZARATHUSHTRA 263
Spenta, and the function of Manthra Spena to expel most
successfully the invisible Druja prove that Manthra Spenta is
the weapon for removing evil from the path of unfoldment of
the Soul, and very often the Words for smiting the daevas are
pertaining to Khshathra Vairya and metallic weapons, and
this idea points to the effect of Manthra Spenta in removing
evil vibrations.
(vi) The relation of Avesta Manthra with other fundamental
things
Lastly we have to notice the relation of Kusti or the sacred thread
girdle, Haoma and Manthra, of the Sun and well-practiced Manthra,
the relation of Haoma, Zarathushtra and Manthra. These when closely
studied point to the conclusion that the Manthra are based on the laws
of Staota or colours produced by the vibrations of sound, which have
the Sun as their central ruling force, the Haoma plant is the grabbing
force in ceremonials, and Kusti is the force for grabbing Manthric
vibrations for the follower of Zoroastrian religion who binds the sacred
thread-girdle and then recites the Avesta Manthra, and Zarathushtra is
the author of all these Manthra.
Thus we have tried to make out some main principles governing the
Avesta Manthra from the ideas still to be obtained in the extant Avesta
texts none of which can be laid aside as non-Zoroastrian. Now we shall
devote our attention to what the writer of Zoroastrian Theology says re
Avesta Manthra prayer. These views of the writer maybe divided into
two parts, namely, some views from the extant Avesta texts, and the
writer's own cynical comments.
I. As for the first or the views quoted from the extant texts the
leader's attention is drawn to p. 39 where the writer explains
what prayer implies. He says -
“Homage, invocation, sacrifice, and the outpouring of prayer are the various
expressions of the inward longings of man to commune with the divine, and enter
into mutual intercourse with him. These are outlets through which man pours forth
his heart to the fountain of all

264 WRITER’S IGNORANGE OF THE SPIRIT OF ZOROASTRIAN PRAYERS.
bounty. The individual who surrenders himself to the unseen powers, who kneels
down in humility at the altar, who with uplifted hands pays homage to the hidden
forces behind the rising sun or the waxing moon or the roaring ocean, and who
carries an offering to the fire or a libation to the waters is Psychologically greatly
affected. Such attitudes of spirit have great subjective value, for they deeply
influence man's character. Prayer is the highest type of expression through which
man conveys to his heavenly Father his feelings of joy or sorrow, gratitude and
love, hope and fear, or in his hunger and thirst for the divine grace lays down his
grievances before Him, confesses his guilt, craves for help, seeks mercy.
Devotion is the first requisite. Mere muttering of a few formulas with, lips, while
the heart does not pulsate with devotional fervour is no prayer. Where there is no
such prayer, there is no devotion; and where there is no devotion, there is no
religion."
These words show that the writer has not understood properly the
spirit underlying Zoroastrian recital of prayers. Although he uses the
words 'commune with the divine,' and ‘enter into mutual intercourse
with him,' 'the hidden forces' and 'devotion' he does not seem to
understand the spirit of these expressions. He takes a very superficial,
and superfluous idea of talking about our condition physical, mental or
material in the form of complaint or application or thank to God by
means of prayers. This is certainly not the Zoroastrian idea of prayer.
Zoroastrian prayer does not imply any sort of solicitation for the
gratification of our material desires. The Zoroastrian prayer does not
mean conveying of our own materialistic thoughts to the divine. The
Zoroastrian prayer implies the necessity of Ashoi or practice of holy
canons of life, and Good Mind resulting from Ashoi and along with
these two necessary forces Ahu-Daena i.e. Right Conscience which can
be developed only by Ashoi-practice. With these first requisites the
devotee has to learn all the primary thoughts attached by Zoroaster to
each and every Avesta Word, and these thoughts are not at all the same
as raw philological meanings attached by our imagination to the Avesta
words. With a knowledge of these original thoughts, the Zoroastrian
prayer means uttering of the sacred Avesta Manthra with these original
thoughts running simultaneously through

VIBRATION-EFFECT OF Mere Muttering of Manthra.
265
the Good Mind resulting from the Holy Right Conscience and Ashoi.
There are rules of the recital of Avesta Manthra according to the
various seasons of the year, and the various departments of life to
which the reciter belongs. These Avesta Manthra when recited
properly with a simultaneous flow of higher thought vibrations
pertaining to them, produce certain vibratory colour-effects upon the
soul and bring the soul to a level of response to the vibrations and
colours of all other angels and archangels, through Sraosha leading this
channel up to Ahura Mazda through the connecting link of Ahuna Var
or Song Celestial. Such a deep meaning has been attached to Avesta
Manthra prayer by Zoroaster, and not that of a vehicle of carrying our
worldly ideas to the godhead. The writer seems to ridicule the mere
muttering of sacred formulas on account of his ignorance of the
structure and composition of the Avesta Manthra on the basis of Staota
Laws. The mere muttering has the great, vibration effect which is
complete when the reciter's life-leading has been on the lines or Ashoi
and Good Mind and Right Conscience.
However the writer seems to have noticed the word-effect in the
Avesta. On p. 41 he says from Gatha 31; 6 that -
“Haurvatat and Ameretat have their sacred Manthras or formulas, and he who
pronounces these gets the best reward."
Then with his usual tendency of showing diffidence and disbelief
in the ‘later Avestan texts’ he says on p. 76 -
"Rather than dealing with the righteousness of Asha Vahishta and the
perfection of Haurvatat the later texts expatiate upon their healing powers by
means of the recital of various formulas of magical efficacy and the spells to
drive away the demons of disease and death. This general tendency of drifting
towards the concrete and material in religion is the characteristic feature of the
times."
This again reveals the speculative tendency of the writer about the
Younger Avesta not being Zoroastrian, and hence he doubts the fact of
the efficacy of recital of Manthra only because it is to be found in the
so called “Younger Avesta.” On p. 84 he says that -
"The holy spell is the soul of Ahura Mazda."

266 EXTANT AVESTA TESTIMONY TO THE EFFECT OF AHUNA VAR.
as quoted from Fravardin Yasht § 81. On p. 87 he say about the
Amesha Spentas that -
“Their sacred names are the most mighty, most glorious, and the most
victorious of the spells. To utter their names is synonymous with efficacy and
power."
In spite of this he remarks on p.84 about Ahura Mazda that -
“His multifarious epithets are truly the figurative expressions human
language used by man in his feeble attempt to give vent to a outburst of the
feelings of devotion and reverence for his Heaven Father.”
How contradictory is the second statement of that on p. 87
The writer seems to believe that the later Avesta has been written by
some human being not Zoroaster and hence the term "human
language," "feeble attempt" etc., which reveal nothing but sheer
ignorance of the writer of Zoroastrian Theology about the entire
Zoroastrian religion.
Then on p. 102 he says with reference to Sraosha from yacna 57;
22 that. -
“The sacred formula Ahuna Vairya and the other consecrated spells are
his weapons.”
On p. 151 he says from Vendidad XIX; 9 that. -
"Ahura Mazda created the sacred Spell Ahuna Vairya in the “Boundless
Time.”
The power of this Song Celestial or the Law of Original
Vibration is described on p. 159 from Yacna 19; 15 that. -
"At the beginning of the creation the recital of Ahuna Vairya Mazda put
Angra Mainyu to flight."
The vibratory power of Manthra is again alluded to on p. 1 on the
authority of Fravardin Yasht § 90, Srosh Yasht § Vendidad X; 13 and
Yacna X; 6 thus. -
“The faithful recite the holy spells to dispel the demons. Zarathushtra
himself, at the outset, baffled them by uttering the holy word. As stated
elsewhere, these evil spirits are put to flight at the recital Ahuna Vairya,
Gathic stanzas, and the other spells, and the drink of the consecrated Haoma,
moreover brings destruction to them.”

DEMONS DESTROYED BY THE mere recital of Holy Spells.
267
Similarly the writer refers to the vibratory power of Manthra on p. 166
from Hormazd Yasht §§ 10, 11. -
“Ahura Mazda accordingly advises Zarathushtra to recite the divine names
when he wishes to rout the malice of any such apostate."
.. Taromaiti or the Feminine demoniacal impersonation of heresy, and
counterpart of Spenta Armaiti is to be smitten by the recital of the sacred
formulas; she will flee away as soon as the Airyaman Ishya prayer is uttered.” –
as said on p. 167 from the Ardibehesht Yasht § 8, 11, 15. Then
again on p. 170 he says from Yacna. X ; 8 Ashishvangh Yasht § 5 and
Vendidad XI; 9 that -
“Intoxicating drinks incite men to embrace Aeshma or the demon of wrath,
but recital of the holy spells helps to dispel him.”
Still further instances of the efficacy of the recital of Avesta
Manthra are to be found. On p. 173 the writer says on the authority of
Ardibehesht Yasht § 5, Srosh Yasht § 6, VendidtLd XX; 12, Hormazd
Yasht §§ 1, 10, 11 that -
“The recital of Ahuna Vairya and Airyama Ishya prayers rout the fairies.
Zarathushtra asks Ahura Mazda to declare that divine name of his by the
utterance of which he may smite the demons and fairies. Ahura Mazda thereupon
declares that the recital of his holy names is most efficacious for routing the evil
ones.”
On p. 263 while referring to the things which put Druj to flight, he
says from Dinkard that -
"The recital of the holy spells………….will drive Druj out of man."
Then there is one important reference on p. 175 under the heading
“The recital of the sacred formulas on the deathbed of man helps his
soul when it leaves the tenement of the body,” and this very evidently
indicates the vibration efficacy of Avesta recitals. He says -
“Bodily death liberates the soul for a higher life. This period or the
separation of the body and soul is momentous; it is full of fear and distress. In its
utter bewilderment the soul seeks help; The recital of single Ashem Vohu,
pronounced by a man at the last moments of his life, is worth the entire zone
inhabited by man, and does him incalculable good.”

268 RECITAL OF Ashem Vohu AT THE EXPIRATION OF ONE'S LIFE.
On p. 165 on the authority of Vendidad VII; 3, X; 1, IX; 12 the
writer refers to the vibration-efficacy of Manthra in removing the Druj
from a dead body. He says -
“Immediately after the death of an individual, when the soul leaves the
body and decomposition sets in, the Druj Nasu comes flying from the north in
the shape of a despicable fly, and takes possession of the corpse. She is expelled
however, when a dog or the corpse-eating birds have gazed at the dead body,
and when certain pious formulas have been recited. In reply to the inquiry how
one may best drive away the, Druj Nasu that rushes from the dead and defiles
the living, Ahura Mazda bids the faithful to recite the holy spells. When the
purificatory rites have been performed and the sacred formula uttered upon the
one defiled by the dead, the Druj Nasu becomes weaker and weaker and flees
from one part of the body to the other, until finally she vanishes towards the
northern regions.”
All such references made by the writer from the extant Avesta
texts point out that the writer has in view all these instances of the
efficacy of Avesta Manthra recital, but he is not able to enlarge upon
these on account of his ignorance of the fact that the Manthras are
framed on the basic laws of vibration and unseen colour. The references
given by the writer are very few in number when compared with those
already given by us above. But these few also will help us to mark the
inadvisability of certain cynical views expressed by the writer about the
belief in the efficacy of Manthra recital. Hence we have naturally to go
to the second part viz., the writer's own cynical comments, but before
doing so we shall devote our attention still to the efficacy of spells or
Manthra Spenta as pointed out by the writer on pp. 115-119.
These pages have been chiefly devoted to 'Manthra Spenta' by the
writer of Zoroastrian Theology. We shall quote some important points
from these pages in the words of the writer himself: -
(i) “The Gathas spoke of the Manthra the sacred formula or inspired
utterance of great spiritual potency.”

WRITER'S OWN TESTIMONY TO THE Efficacy of Manthra.
269
(ii) "The Manthras generally indicate the spells of Magical
charms in the Younger Avesta."
(iii) “Manthra Spenta the embodiment of the holy spell, is invoked
along with Daena, the genius of religion and Vahu Manah's
wisdom ; he is invoked to heal the ninety-nine thousand nine
hundred and ninety-nine diseases created by Anghra Mainyu. He
is efficacious and the most glorious one.”
( iv ) “The collocation Manthra Spenta occurs more frequently in its
ordinary meaning than as the name of the angel presiding over the
holy spells.”
(v) “There are many such spells of various degrees of efficacy. Their
conjuring efficacy is very great. They are supposed to have
inherent mysterious power of their own, and the mere recital of
these magical charms produces marvelous effects.”
(vi) “The mystical compositions, as such, are credited with some kind
of spiritual efficacy, some super-human power; and through the
recitation of them man can avert the baneful influence of the
demons.”
(vii) “The holy spell is the very soul of Ahura Mazda. Whoso
pronounces the names of Ahum Mazda by day and by night, on
leaving his bed, or while retiring for sleep, or upon leaving his
home or his town, is able to withstand the attacks of the demons,
and will receive as much succour and help as a thousand men
could jointly give to one man.”
(viii) “Some of the most excellent, the most mighty, the most efficacious,
the most smiting, the most victorious, the most healing,
the greatest, and the best of the spells are the Ahuna Vairya
formula, the Airyaman Ishya prayer, the names of Ahura Mazda
and of the Amesha Spentas. Saoshyant and his companions will
recite the Airyaman Ishya prayer at the time of the renovation of
the world. Through its intonation Anghra Mainyu and his evil
crew shall be hidden in the earth. There are other sacred formulas
of great importance such as the Ashem Vohu

870
AHUNA VAR - the Quintessence of the Entire Scriptures.
(ix)
(x)
and Yenghe Hatam. These are composed in the Gathic dialect and
are of rare merit. They are next in importance only to the most
sacred formula of all, the Ahuna Vairya.”
“The greatest of all the spells, the Word par excellence of the
Zarathushtrian theology, which is constantly on the tongue of the
faithful, is the Ahuna Vairya. It is made up of twenty-one words,
everyone of which corresponds to one of the twenty-one Nasks,
which make up the complete Holy Writ of the Zoroastrians. It is
the quintessence of the entire scriptures. Ahura Mazda.
pronounced it when the world was not. Of all the sacred formulas
that have ever been pronounced, or are now recited, or which will
be recited hereafter, this word that the Lord God has announced to
the holy prophet is the best. It gives courage and victory to the
Soul.”
“Zarathushtra chants aloud this Word when the demon Buiti seeks
his death, and he puts the fiend to flight by the mere recital of it.
With the same word does the prophet repel the Evil Spirit himself,
when he comes to tempt him.”
(xi) “The value of the recitation and the intonation of the formula is
greatly impaired when it is inattentively chanted with errors and
omissions.”
(xii) “The most frequently occurring formulas that are repeated in
various numbers, as the occasion demands, are the Ashern Vohu
and the Ahuna Vairya. The number of times which they are recited
varies from one to a hundred thousand.”
(xiii) “The Manthrans, or chanters, are those who are privileged to recite
the spells. The knowledge of the secret formulas is to be zealously
guarded, it is to be imparted only to the veriest few in the closest
circle.”
(xiv) “The potency of spells greatly lies in their careful and accurate
recitation, without omitting any part of the prescribed formulas, or
without violating the rigid rules of the manner of chanting. This
requires that the reciter

CONCLUSIONS re WRITER’S KNOWLEDGE OF MANTHRA-EFFECT.
271
should be well versed in the art, of exercising, of healing, or in
any other function he undertakes to perform with the help of the
sacred spells. Teaching a manthra to an infidel is equivalent to
giving a tongue to the wolf.”
(xv) "Airyaman smites and drives away all kinds of sickness and
death, magic and sorcery. He does not heal by means of herbs and
drugs, medicine and surgery, but by the holy spells. In fact one of
the greatest of such formulas, the Airyaman Ishya, bears his
name, and is used to smite all manner of disease and death."
From these fifteen points we can safely conclude that
(a) the writer knows for certain that in the Gathas as well as in
all the other Avesta texts extant, the Word-effect or recitaleffect
or charm-effect of Manthra is frequently evinced;
(b) the writer cannot understand how the Manthra possessed
the great spiritual potency so long as he is ignorant of or
ignores the fundamental laws of vibrations of sound and
colours produced thereby ;
(c) the writer is unable to distinguish the ‘Ahuna Var’ or Song
Celestial or the Ecstatic Music of the First Motion started
before all creation from the Word ‘Yatha Ahu Vairyo’
which is formulated in order to establish univibrancy or
attunement with the higher spiritual vibration of Ahuna
Var;
(d) the writer is able to see the laws of numbers employed in
the frequency of some of the most powerful manthras; and
that
(e) in fine the writer of Zoroastrian Theology is aware of
the efficacy of the Avesta Manthra in general.
II. Having seen the first part we shall now see the second part viz,
the writer's own cynical comments -

272 WRITER’S OWN CYNICISM ABOUT THE EFFICACY OF MANTHRA.
On pp. 344,345 under the heading 'the reformers protested against
reciting their prayers parrot-wise in an unintelligible language,' the
writer gives his own reformed ideas about the method of Zoroastrian
prayers. Certainly the views expressed on these pages are very
objectionable and undesirable. He says -
“The Avesta language had long since fallen into disuse. It was not a living
language. Yet the belief in its being of celestial origin, the tongue in which
Ormazd addressed his heavenly court, and even that in which Ahriman
harangued his ribald crew, had preserved it as the only true vehicle for
conveying prayers.”
This is certainly a cynical view. The Avesta was never a living
language of ordinary every day use. In fact it has not been a language
for the use of social communication. It is framed for producing the
vibration-effect according to the rules of sound, and at the same time all
the laws of nature are exhaustively conveyed by the same Manthras
when they are deciphered with the help of the laws of Staota according
to which the Manthras are composed from the one Word Yatha Ahu
Vairyo. The address by Ahriman to his own crew in the same Manthric
terms has its own vibration-effect in the special contexts where it
occurs. Just as an unfortunate blind person cannot understand what is
sun-light, gas-light, electric light, blue, yellow, red and other colours in
the same way we who are spiritually blind cannot understand the
vibration-colours and the laws thereof which are at the bottom of the
‘great spiritual potency’ of the Manthras as said in the Gathas. The
reader after he has gone through all the pages of this main head will be
able to convince himself that the Avesta Manthra must always be the
only true vehicle of Zoroastrian prayers whatever the pedantic
philologist may say against it.
Then under the guise of the words of the reformers to whom the
writer himself belongs, he says further -
“It was meaningless to mumble an unintelligible gibberish which neither the
priest himself nor the laymen understood…………………..No amount of such
formulas would affect the character of the devotees and

RECITAL OF MANTHRA IS NOT 'UNINTELLIGIBLE GIBBERISH.'
213
ennoble their thoughts. A prayer that had no subjective value was no prayer. It
failed to awaken any ethical fervour, for a truly devout prayer should spur the
spirit within to a higher life……………….The orthodox vehemently retorted that
the Avestan language was divine, and as such it possessed inherent magical
efficacy. Miraculously composed as these Avestan prayers were, they had
indescribable objective value, it was claimed, quite independent of the motive of
the one who recited them. The mere utterance of the sacred texts, without
knowing in the least what they meant, would produce marvelous effect.”
Such a view would certainly produce a very baneful effect if it
proceeds from a man like the writer of the book. If once it is seen that
the Manthra has the Word-effect irrespective of the philological
meanings, calling the recital of the Manthra by the name of 'gibberish'
implies unbearable sarcasm of the efficacy of Avesta Manthric recital.
In the rules of Zoroastrian teachings higher life of Ashoi is the first
requisite for availing oneself of the full vibration and colour efficacy of
the Manthric prayers and the Avesta Manthra has the power of bringing
the mental attitude to a certain degree of self-control, and good right
thought by the laws of vibration. 'Every cause has its effect' is the
immutable law of nature, and the Manthra-cause according to this same
law must have its Manthra-effect. Very few understand the laws of
digestion of food and yet when food is swallowed the digestion does
take place in spite of the eater's ignorance of the laws of digestion. In
the same way the Manthra when recited produce their own vibrationcolour
effect no matter even if the reciter does not understand how the
laws of vibration work.
It is the hobby of a handful of so-called reformers to get Avesta
prayers supplanted by Gujarati or English compositions of their own.
In support of their argument they adduce that -
“there existed already some monajat prayers composed in Persian by some
of the learned Dasturs even in their own life-time, which the orthodox were using
without any scruple at the end of their daily Avestan prayers,”
35

27
4
Pazend & Persian Recitals DO NOT SUPPLANT THE AVESTA.
as said on pp. 344-345.
Now the fact is that the Persian poems called Monajat were never
meant to be substitutions for the Avesta prayers, but they were meant
to be supplementary. The ancient Dasturs understood very well the
laws of the vibration-efficacy of Avesta prayers and in order to put
some ideal thoughts of Zoroastrian teachings into the Persian language
they composed these Monajats or Persian praise-songs. In the same
way Pazend compositions of Dasturan Dastur Adarbad Mahrespand
such as Patet, Afrins, Nirangs etc. are used actually as prayers side by
side with the Avesta recitals. These Pazend prayers are composed by
this very well-versed Dastur Adarbad, well-versed in all the laws of
Staota, and in all the main fundamental principles of Zoroastrian
religion. He was a Dastur observing all the rules of Ashoi in his
practical life and as a result of such observance he had proved his own
spiritual development by a number of miraculous ordeals. This Dastur
Adarbad Mahrespand with his knowledge of Staota laws could not
have made a breach of these laws while composing Pazend prayers.
Moreover the Pazend prayers owe their origin to the Pahlavi
commentary of the 21 Nasks which was termed the Zend-i-Avesta or
explanation of the Avesta, and Pazend ideas are taken from this Zend
or explanation as the word Pazend i.e. Paiti Zend or "from the
explanation" suggests. Hence we conclude that no one in this age has
any right to compose prayers in any language, not even in the Avesta,
for the composition necessitates in the first place a knowledge of the
laws of Staota or vibration-colours on which Avesta is based, and
secondly a knowledge of all the principles of Zoroastrian teachings,
which can never be present in persons not observing Ashoi-principles,
for it is said in Gatha XXXIV; 8.
"Yoi noit ashem mainyenta
Aeibyo duire vohu as mano.”
“The wisdom of Vohu Mano recedes further from those who do
not pay attention to Ashoi."

AVESTA VIBRATION-EFFICACY-PURELY ZOROASTRIAN TEACHING. 275
Lastly on pp. 361-362, under the heading "Avestan prayers,
however unintelligible, are declared the most efficacious owing to
their occult significance" the writer of the book ridicules the
vibration-efficacy of prayers, thus -
“We have already seen the arguments advanced by the reformers against
addressing to God prayers in a language unintelligible to the suppliant. We shall
now need only notice the part that the theosophists have taken in the controversy.
The syllables composed in the Avestan texts, they aver, are so mysteriously
adjusted to each other in the prayers, that they produce vibrations on the ethereal
plane, when pronounced. The potency of such rhythmical sound is so great that
like every good thought that flashes out with strong occult force and sends forth a
good 'elemental,' it creates forms in the ethereal world, attracts good 'elementals,'
and repels evil ones. Every single sentence conveys an occult meaning, and the
prayers composed in the celestial tongue of the prophet and other seers have an
unspeakable efficacy conducting to the welfare of the individual concerned, but
their renderings into any modern vernacular would make them totally ineffectual
as prayers.”
This is not an explanation given by the theosophists, but it is as we
have seen in so many text-quotations an idea of the Zoroastrian
teachings themselves. The Staota laws are primarily Zoroastrian,
and the "razeng" of the Gathas or occult hidden texts are also
primarily Zoroastrian. The writer simply laughs out the idea of the
vibration-efficacy of prayer, because he believes that such an idea is
purely theosophic. The modern theosophy is merely an esoteric side of
Buddhism and the religion the Vedas. We do not accept all the
theosophic principles of explanation applied indiscriminately to the
teachings of Zoroaster. The laws of vibration-effect of Mantras may
have been explained in the Buddhist scriptures, and we do not borrow
these laws and engraft them on our Avesta Manthras. What we
emphasize is this that the Staota laws and the vibration efficacy of the
Manthra have been originally propounded in the Zoroastrian teachings,
and an open mind void of prejudices is necessary for a study of them. It
is not a scholarly attitude at all to believe wrongly that the vibration
efficacy of prayers is merely a theosophic teaching, and to ignore the
existence of this pri-

276
WRITER'S PERVERSE ATTITUDE re EFFICACY OF MANTHRA.
mary law of Avesta Manthra as preached in the Zoroastrian teachings
on the plea of its having been explained by theosophy or perhaps
esoteric Budhism.
Thus we see that although only about five pages have been
devoted to the sarcastic view of the Avesta prayer-efficacy in the book;
yet these pages have a very pernicious effect on the readers who are
totally ignorant of the original Avesta texts now extant. The subject of
the efficacy of Avesta prayers is a very important one, and hence we
have treated it under this sixth main head at this length only to
convince the reader of the greatness of a subject, which is summarily
and cynically dismissed by the writer of Zoroastrian Theology. The
writer could have treated this subject at some length if he had the mind
to do so, and could have given his own honest opinions as to the
efficacy of Manthra recital in prayers. But the book of Zoroastrian
Theology is not meant to explain the existing principles in the Avestan
texts, but to convey home to the reader that whatever is said in the
Avesta texts other than the Gathas is post-Zoroastrian and therefore
incredible as purely Zoroastrian teachings. The writer could have
drawn right conclusions from what he has said on pp. 116-119 about
Manthra Spenta, and could have pointed out the efficacy of Avesta
Manthra as it is positively propounded in Zoroastrian teachings- this
efficacy being founded on the primary laws of the existence of the
entire Universe, the Laws of Staota.

CHAPTER VII.
The Writer's hotch-potch on the word "Magi."
277
We have to select this main head for more than one reason. First
it includes a reference to the sacerdotal order or the priestly class;
secondly it alludes to some important points of Zoroastrian teachings;
and lastly the subject enables the reader to see distinctly the peculiar
speculative method of the writer of Zoroastrian Theology, who has
referred to the subject of the Magi on more than one page of his book,
and there is so much 'confusion worse confounded' made by the author
on the subject that it would have been advisable for him not to have
spoken about it.
On p. 68 he says:
(i) "The Persians thus conquered the earthly possessions of the Medes and
the Magi their priests; but they were in turn conquered by the latter in
spirit. The Magian victory in the spiritual domain more than made
amends for the loss of their temporal power."
(ii) ‘The Magi formed one of the six tribes of the Medes, and constituted their
sacerdotal class".
(iii) “When Cambyses heard of the Magian priest Gaumata's revolt to
overthrow the Persian empire, he exhorted the people never to let their
kingdom fall into the hands of the Medes and the Magi.”
(iv) “The Magi were the priests of the Medes, they now became the priests of
the Persians. This strengthened their position. No sacrifices were now
offered without them. They were held in great esteem, and their exalted
position at the court of the kings insured them a considerable influence
over the people. They were looked upon as the wise mediators between
man and God. They officiated at the ceremonies, chanted the hymns,
sacrificed at the altar, explained omens, practiced divination, expounded
dreams, and ministered to the various religious wants of the people.”

278 WRITER'S VIEWS re Magi-BORROWED FROM FOREIGN WRITERS.
Then he continues on p. 69 under the heading “The Magi
presumably implant the Zoroastrian practices in Western Iran as
under.” –
(v) “It seems that the Magi took a long time to supplant the religious
practices of the Persians by their reform. The two races differed very
widely on some of the main religious observances. For example, the
Magi held the elements of nature sacred. The earth was to be kept pure
from defilement. Hence they exposed the corpse of the dead to be
devoured by birds ; though the Persians, on the contrary, enclosed the
corpses in wax, and interred them in the earth. The Persians continued -
this practice for a considerable time, until finally with the complete
fusion of the two races they seem to have exchanged burial for the
exposure of corpses.”
On pp. 69 and 70 he further says –
(vi) “The disposal of the dead by exposure to the light of the sun, the
reverence for elements, fire, water, and earth, the stringent laws for
bodily cleanliness, the active crusade against noxious creatures, are some
of the salient features of the religious practices and beliefs of the Magi
that we glean from the writings of the Greek authors. They comprised a
part of the Magian religion."
- The Magi are depicted to be a very pious class on p. 186 on the
authority of other writers----
(vii) “Porphyry mentions on the authority of Eubulus, that the Magi are
divided into three classes, the first and the most learned of which neither
kill nor eat anything living. Diogenes Laertius states that vegetables,
cheese and bread form their food, and they content themselves with the
plain ground for their bed. Clement of Alexandria mentions a sect of the
Magi that observed the life of celebacy."
On p. 199 the Magi are said to be the leaders of proselytising
movement -
(viii) “Elisaeus informs us that this proselytizing movement on the part of the
Magi of Sasanian times was not confined to Armenia alone, but extended
further to Georgia. Albania, and various other countries."

WRITER’S QUEER DISTINCTION BETWEEN Magi & Athravans.
279
On p 173 while referring to Pairikas or fairies, he refers to the
absence of black magic among the Magi -
(ix) “The West has derived the term magic from Magi, the priestly class of
the ancient Persians. The Zoroastrian works of all periods, however,
detect, sorcery as an evil creation of Anghra Mainyu. The verdict of the
Greek writers regarding this is unanimous. Dino states in his Persica that
the Magi abhorred divination by Magic, and Sotion on the authority of
Aristotle and Dino says that sorcery was unknown among the Magi.
Lastly there is a very long argument upon the two different
classes called the “Magi”and the “Athravans”, made by the writer on
pp. 67, 70 and 191, where he says emphatically that the Magi have not
been recognized in the Avesta. "Athravans, the Zoroastrian priesthood
of Eastern Iran; Magi, the Zoroastrian priesthood of Western Iran” are
the headings on pp. 67 and 68. There he says -
“The recognized priest of the Avestan texts is the Athravan, the
fire-priest of the Indo-Iranian period. Nature hails Zarathushtra at his
birth as an athravan. He is the very first and foremost of the athravans.
Even Ahura Mazda himself takes this term to define one of his own
innumerable names. Like their Vedic brethren, the Avestan people
divided their society into different professional groups; and the athravans
formed the first of them. Fire was their special charge, and it was their
priestly duty to tend the sacred flame in the shrines, and also to go abroad
preaching the religion of Mazda. It seems, however, to have been left to a
different wing of the sacerdotal community to plant the banner of
Zoroastrianism in the western part of Iran, which was destined to become
the centre of a great civilization and the seat of an empire far greater in
political importance than that which obtained among the Eastern
Iranians.
Not long after the death of Vishtaspa the royal patron of
Zarathushtra, the kingly Glory left the eastern line of the Iranian Kings
and flew to the west. With the shifting of the political sphere of influence,
the centre of religious authority gravitated towards the west. Religious
influence radiated from this ecclesiastical centre, and the Magian
neighbours were possibly the first to imbibe the new ideas and gradually
to spread them among the Medes and later among the Persians.”

280 WRITER’S DENIAL OF THE recognition of Magi in the Avesta.
Similarly on p. 70 he goes on -
"The Magi, it seems to us, borrowed the religious practices and
beliefs from the Athravans at some remote period. No data, however,
available to help us in our task of ascertaining when this took place. That
the Magi introduced them in Western Iran is universally accepted.
Moreover, a school of eminent Western scholars who uphold the theory
of the Magian origin of the Avesta, claim that these religious practices
originated with the Magi. They are the characteristic features of the
Magian faith, which, we are told, during the period of their ascendancy
the Magi foisted upon Zoroastrianism The whole of the Vendidad, it is
claimed, savours of their spirit, nay, it is their work.”
Then on the same p. 70 under the heading "The internal evidence
of the Avesta militates against the theory of the Magian origin of the
sacred texts," – he enlarges upon the distinction between the Magi and
the Athravans thus. –
“With the exception of a solitary passage namely Yacna 65; 7
presumably a late interpolation, which pronounces a curse upon those
who ill-treat the Magi, the entire Avestan texts do not recognize the Magi.
The class designation of the priests is persistently athravan. The cardinal
tenets of the Vendidad, its elaborate rules for bodily purity, its copious
sanitary code, are associated with the athravan in the Avestan texts. It is
not a. Magus who cleanses the defiled by ablution ceremonials, heals the
sick by the recital of the holy spells, and moves about with a penom over
his mouth, and a Khrafastraghana in his hand; but it is an athravan who
exercises all these powers and more. The sacerdotal class is known by the
title of athravan throughout the texts. It is the only privileged priestly class
that the Avesta recognizes. It is inconceivable that the name of the Magi
should not figure in the work, if it is composed by them. The entire
suppression of the mention of their name cannot be accidental. It must be
due to conscious purpose and pre-meditation. It is Jet to be proved that the
forms derived from maga, ‘great’ occurring in the Gathas and in the
Avesta designate this priestly class. The terms have no bearing on this
problem. Did the Athravans look to the Magi'as their undesirable rivals in
their clerical profession, who disputed with them the sphere of influence
over the hearts of the laity ? If the athravans were not favourably disposed
to the Magi, we should have found the latter classed among the

THE RECOGNITION OF THE Magi IN PAHLAVI-VIZ., “Magopat.” 281
Kavis and the Karapans, the heretical priestly castes upon whom they invoke
divine judgment. They would have warned the faithful against their teachings.
This they did not. Hence the probable conclusion is that the Avestan texts are
the production of the athravans, the legitimate guardians of the Zoroastrian
canon, and that the Western Magi imbibed from them the Zoroastrian doctrines
which they gave to the Western Medes and Persians.”
On p. 191 he refers to the same fact, viz., nonexistence of the
Magi in the Avesta. He says: -
“As already pointed out, the Magi did not receive recognition in the Avesta. It
is not so in the Pahlavi period. The Avestan term athravan remains during
this era as a class designation alone, but magopat, which later becomes
mobad, is used throughout the Pahlavi literature, equally as a class
designation for priesthood and as a personal title of a priest to distinguish
him from a layman. Significant in this light becomes the fact that
although the Persians of old had defeated the Medes and their sacerdotal
caste "the Magi, it was now a Magus again that was destined to revive the
national glory of Iran, and restore their ancient faith. The Kingly Glory of
Iran clave to a hero of the House of Sasan in the province of Fars, who
was alike priest and king. Ardashir was his name, and the Iranian world
rang with the praises of this son of Babak, whose fame is writ large in
the, history of Zoroastrianism:”
On page 186 he says that the Magi were known by another name
also -
“Speaking about the designation by which the Zoroastrian priests were known in
Cappadocia in his days, Strabo relates that in addition to their usual name
of the Magi, the priests were called puraithoi, the equivalent of the
Avestan designation Athravan, or fire-priest.”
All this incongruous and unintelligible mass is collected here in
order to enable the reader to see how the writer of Zoroastrian
Theology while referring to a side-subject like that of the Magi inserts
his own Idols of the Mind. We notice allusion
36

282 THE AVESTA RECOGNISES THE Magi BY THE TERM Magavan.
to three main points viz., the origin of the Avesta, the question of the
currency of the proselytizing movement, and the reference to rituals,
especially the canon of the disposal of the dead. We should not have
taken up this main head at all, had not the writer of Zoroastrian
Theology alluded in his own fashion to these landmarks of
Zoroastrianism.
The entire subject of the Magi as treated by the author is a result
of his own conjectures foisted upon some facts from foreign writers
which are in turn speculative to a greater or lesser degree. The
important subject re the priestly class as depicted in the Zoroastrian
teachings could have been specially and ably delineated by the writer if
he had the right mind to write a book of genuine Zoroastrian Theology.
But the magnet of his mind, as it is seen from his book always points to
some favourite Idols-of-the-mind, and almost every chapter in the book
savours of them. We shall therefore try to see how the writer has failed
to communicate facts as they stand: -
(i) The term 'Magi' is the English or rather Latin plural of
'Magus' derived from Magnus great. It is the literal
rendering of Magus in Persian which is a translation of the
Avestic 'Magavan' from 'Maz' greatness, meaning 'sublime
personage', or a 'person par excellence,' or more literally a
'protector of moral and spiritual greatness.' The Pahlavi
renderings are sometimes "Magih" meaning spiritual and
moral excellence or sublimity and sometimes "Magopat"
i.e., master of divine exaltation, which has given the
Persian word "Mopat" or "Mobed.” Just as the Avestan
word ‘Athravan' means "protector of the Spiritual Fire" or
another Avestic term "Aethra-paiti" means "Master of the
Spiritual Fire," for which the Pahlavi gives “Asrun” or
“Aerpat” which has been corrupted in to Persian "Ervad,"
in the same way “Magavan” or “Magopat” or "Maga"

CHARACTERISTICS OF THE "Magavan" -THE HOLIEST ORDER. 283
refers to the high class of priests who used to preserve their
Spiritual Worth and Greatness by a practical life of purity.
It has been said by the writer himself on the authority of foreign
writers that the class of Magi was a very pious class of priests
observing abstinence in food, drink and bed, and living a life of
celibate chastity. It is also admitted that they had certain spiritual
powers, viz. or divination and exposition of dreams etc. and this
proves the degree of their spiritual greatness. The regimen of the
Magi or Magavan is quite in keeping with the mandates of
Zoroastrian religion. As we have seen in the Fifth Chapter above,
the Zoroastrian religion has never allowed any of its followers to
partake of the flesh of slaughtered animals which is termed 'Nasu'
or dead-matter, and according to the various degrees of holiness
observed by the followers special rules of diet have been
prescribed for each class. The practical holy men of the highest
class have to live merely on a milk and fruit diet and a diet of milk
products such as butter and cream. The exhibition of spiritual
powers by any person is in proportion to the degree of holiness
observed by him in every day life. TheMagavan being an extraordinary
class in point of observance of holiness is able to possess
a high degree of spiritual powers. Although an ordinary follower
of the Zoroastrian religion is allowed to live on it vegetable diet
free of animal flesh in aocordance with the rules of Ashoiprinciple,
the Magavan who belongs to a higher order of aura has
to live merely on fruits and milk. Hence we see that the Magavan
belongs to the priestly order, which has reached the highest degree
of Zoroastrian purity. The principle of marriage is enjoined on
every ordinary follower of the Zoroastrian religion, but an
exception is made only in the case of the Magavan who remains
celibate. Even the entire priestly class excepting the Magavan has
to live a married life, because the institution of marriage as
pointed out in the Vendidad is based on an unseen law of nature
termed "khaetvadatha" in the Avesta for the unfoldment of the
Soul. The Magavan having attained perfection

284 MAGIAN SYSTEM OF EXPOSURE OF CORPSES-PURELY ZOROASTRIAN.
in this line of progress remains celibate also in accordance with the
exception made by the Zoroastrian teachings.
(ii) Then what is termed the “Magian Religion” by the writer is
not so. All the so-called salient features of the beliefs and
practices of the Magi are originally Zoroastrian tenets. The
reverence for elements, fire, air, water and earth taught in
all the Avesta, even in the Gathas, is specially treated in
the Vendidad, which is taken from the Javit-shida-dad
Nask. The entire Vendidad is teeming with injunctions for
a Zoroastrian to observe the Law of Economy of nature by
keeping everything in nature pure. The writer says he has
learnt this Magian religion from the Greek authors,
whereas really we see that the practices of the Magi are
originally and purely Zoroastrian practices, if we lay aside
our own bias.
There is also a reference to the disposal of the dead by exposure to
sunlight and birds of prey, and this practice the writer says was not
Persian but Magian. The historian has taken a somersault when he
believes that the Persians of the Achaemenian times used to bury their
corpses, and most writers have blindly followed this belief. After the
advent of Zoroaster the system of exposing corpses, in open wells
termed 'Dakhmas' built on high hills, to sunlight and vultures was
introduced. Before the time of Zoroaster also there was no system of
tombs for the interment of corpses, but there was a special system of
preserving the bones after the corpses were devoured by animals and
birds of prey, and this system was known as that of “Asto-danna”
literally, receptacle for bones. This system implied the building of stone
and brick and lime-work like a tomb under which the bare bones were
removed for preservation after the flesh was eaten up by animals and
birds. The bones were preserved in the Asto-dana for various reasons,
one of which was to prevent the bones being taken to a stream of water
or to a field of corn by any mischievous bird or animal. There were
separate Asto-danas for different families, and each family preserved
the bones of its own stock in its own Asto-dana.

Asto-dana, - Dokhma, - DISTINGUISHED FROM INTERMENT.
285
When Zoroaster explained the Law of nature and propagated the
Zoroastrian religion, he introduced a special system of what we now
term “Dokhma” or a well prepared with elaborate rituals performed
over it, and when this system spread by degrees, Asto-danas
disappeared. If the historical fact of there being tombs of Persian kings
in Achaemenian times is at all true which we have reasons to doubt, it
can only point to the Asto-danas which may have continued as a relic
of a pre-Zoroastrian practice. Asto-dana must not be confounded with
the interment or burial, and this contusion has been made by the
historian who is followed by all other writers. No Avesta text now
extant, which as we have so often noticed is a meagre fraction of the
whole, tells us about the Dokhma; ‘at least the Gathas are silent about
it,’ as the writer of Zoroastrian Theology puts it; in his words therefore
will it be reasonable to say that this system of disposal of the dead was
foisted upon Zoroastrianism by the religion of the Magi, and therefore
the modern Parsees who must follow strictly merely the Gathic
teachings should follow some other method of disposal! This question
can only be solved by the writer of Zoroastrian Theology if he is
fascinated by the cremation system just invented by modern science.
The unmeaning distinction of the Medes and the Persians, which
is merely a local distinction, and not a distinction of peoples of two
different religions, the regarding of the Magi as the priests of the
Medes, and the disposal of the dead by exposure as their own systemand
all such rupture-like mass of incoherent facts have no other utilily
in a book of Zoroastrian Theology except to unhinge the right beliefs of
the followers of Zoroastrianism.
(iii) That the Magi were instrumental in carrying on the work of
proselytism is another shot from the mind of the writer of
Zoroastrian Theology on the authority of some obscure
foreign writer. We have seen in the second chapter how the
writer of Zoroastrian Theology has left no stone unturned
to impress the idea of advocacy of proselytism from
Zoroastrian teachings.

286 THEORY OF THE Magian & Athravanic origin OF THE AVESTA.
He refers to the subject of Magi again because such a
reference again helps him to quote unwarranted things
about his pet subject of proselytism. The preaching of the
Zoroastrian teachings to the Zoroastrian people in different
provinces of Persia does not imply proselytism, and the
duty of preaching to the co-religionists has been enjoined
on the Zoroastrian priests in the Avesta besides the duty of
officiating at the rituals. If the Magi thus preached
Zoroastrian teachings and exhorted the Zoroastrian people
of other provinces to live a life of practical holiness, it is
quite absurd to say that the proselytising movement was
carried on by the Magi.
(iv) We have to notice another strange teaching of the writer of
Zoroastrian Theology, which is about the origin of the
Avesta. We have noticed already in the first chapter and
shall notice in the next i.e. the eighth chapter that the writer
of Zoroastrian Theology does not believe all the Avesta
writings to have been given by Zoroaster himself. Here also
while refuting the theory of the Magian origin of the
Avesta, the writer draws a very absurd conclusion viz. –
“That the Avesta texts are the productions of the Athrvans, the legitimate
guardians of the Zoroastrian canon.”
The philologist has always believed without any valid proof or
reason that only some of the Gathas were written by Zoroaster himself,
and that the rest of the Avesta is post-Zoroastrian, having been written
by the priests and poets. The writer of Zoroastrian Theology while
trying to avoid Scilla i.e. while trying to contradict the theory of the
Magian origin of the Avesta in his own way, falls into Charybdis, since
he falls into another error of equal danger-the error of the Athravanic
origin of the Avesta. If Zoroaster himself is regarded as the Chief of the
Magavans, and we have many reasons to do so, then only in that

WRITER’S GLEANINGS re MAGI FROM OTHER WRITERS.
281
case can the Avesta be said to have a Magavan or Magian origin, but to
say that the Athravans of post-Zoroastrian times have composed the
Avesta will wipe off the fact of there being 21 Nasks of Zoroaster
himself.
(v)
As to the term Magi itself, and their distinction from the
Athravans, and whether the Magi are recognized in the
Avesta, it would have been quite proper for the writer of
Zoroastrian Theology not to have touched this subject at
all. The term "Magi" has confounded even the best writer,
and it has become a term of very wide application by other
writers, ever since its first use by Zoroaster himself in the
Gathas.
In order to have a proper idea of the world of confusion arising for
the understanding of the term we shall give some views from some
well-known Western writers from whom the writer of Zoroastrian
Theology seems to have gleaned views suitable to the general tenor of
his own book, at the same time omitting those which he himself did not
like for his set-purpose.
In the book entitled “the Age of the Avesta and Zoroaster”
originally in German written by Dr. Geiger and Dr. Spiegel, and
translated by Dastur Darab Peshotan Sanjana, it is said that: -
(a) “All that we know about Magi allows us to assert that their doctrines and their
customs were perfectly identical with those which we find recorded in the
Avesta.”
(b) “Khosru Parviz in a proclamation given in the Dinkard says – ‘that Vishtaspa
caused all the works written in the language of the Magi to be collected in order
to acquire the knowledge of the Mazdian Law.’ We cannot attach much value to
the statement that Khosru Parviz characterizes the Avesta language as the
language of the Magi. There is no doubt that the Magi were the representatives of
the Zoroastrian priesthood. If then the Magi alone still understood the Avesta
language, if they used it in their daily ceremonies, prayers, and recitations, and if
it completely swayed the cult upheld by the Magi, it might well be called, for the
sake of convenience, the ‘language of the Magi’. Consequently it is characterized
as the language of a single order, not as that of a nation.”

288 ‘ZARATHUSHTRA HIMSELF A Magus’ - A POSSIBILITY
(c) “The Zoroastrian religion is represented in historical times by the Median Magi,
through whose influence it strove to gain ground among the majority of the
Persians under the sovereignty of the Achaemenidae. But hence it has been
inferred only of late, that the Magi composed the Avesta known to us, and that
Zarathushtra himself was a Magus. This is only one of the three possibilities
Besides this there are two other credible suppositions :-(1) The Magi adopted the
doctrine of the Zoroastrian priests, thus representing a later phase in the
development of the Avesta religion. (2) The Zoroastrian priests are the heirs of
the Magi."
(d) " As regards Prof. Harlez's theory that the Avesta was composed by the Magi and
in Media, a very important fact seems to contradict it. The Avesta priests are not
strictly called “Maghu” but “Athravans”. In all the passages where the priests
are mentioned, they invariably bear this name. Their testimony would lead us to
infer that ‘Athravan’, and in fact this title exclusively, served as the official
designation of the priesthood. Why then should the Magi in their own writings
have given to themselves any other name than that by which they were
universally known to the world. Now in a passage in the Avesta ( Yacna LXV ;
6) there indeed occurs the expression “Moghu-tbish” and this must be taken
into consideration. But what docs it prove? At the very most, only this, that at
the time when this passage was composed, the term Maghu was not unknown
and perhaps was almost synonymous with Athravan. Moreover it seems quite
possible, that in the passage referred to, Maghu bears a purely generic meaning.
We must of course admit that the context does not compel us to adopt the
rendering of the "priest" for Maghu, which is possible, though not exclusively
appropriate. The Avesta, therefore, does not recognize the term Maghu as the
title of the Zoroastrian priests; it never designates them by any other name than
that of Athravans. The Avesta speaks only of the Athravans and not of the
Magi. The Avesta civilization dates from a very remote antiquity. It is fruitless
to specify a particular century. But it is no doubt that it is older than Medo-
Persian history.”
Then there is another great writer Martin Haug who has his say in
the book of "the Essays on the Sacred Language, Writings and Religion
of the Parsis" as under: -
(e)
“To the whole world Zoroaster’s lore was best known by the name of the
doctrine of the Magi, which denomination was commonly applied to the priests
of India, Persia and Babylonia. The earliest mention of them is made by the
prophet Jeremiah who enumerated among the retinue of King Nebuchadnezzar
at his entry into Jerusalem, the Chid of the

Magi WERE THE PRIESTS OF THE ZOROASTRIAN RELIGION.
289
Magi" from which statement we may distinctly gather that the Magi exercised a
great influence at the court of Babylonia. The Persians, however, whose priests
the Magi appear to have been, are never spoken of as adherents to idolatry."
(f) “King Cyrus professed the religion of the Magi. The Zoroastrian religion exhibits
even a very close affinity to, or rather identifies with, several important doctrines
of the Mosaic religion and Christianity, such as the personality and attributes of
the devil, and the resurrection of the dead, which are both ascribed to the religion
of the Magi, and are really to be found in the present scriptures of the Parsis”
(g)
“The name Magi occurs even in the New Testament, In the Gospel.; according to
St. Matthew, the Magi (Greek Magoi, translated in the English Bible by "wise
men") came from the East to Jerusalem to worship the new-born child Jesus at
Bethlehem. That these Magi were the priests of the Zoroastrian religion, we know
from Greek writers. The books of all these writers being lost, save some
fragments preserved by later authors, such as Plutarch, Diogenes of Laertes, and
Pliny, we cannot judge how far they were acquainted with the religion of the
Magi. The two chief sources whence the Greeks and Romans derived information
about the religion of the Magi were Theopompos's eighth book of the history of
King Philip of Macedonia, which was entitled "On Miraculous Things," and
specially treated of the doctrine of the Magi; and Hermippos, who wrote a
separate book "On the Magi." We are left without information whether or not
Theopompos derived his statements on the lore of the Magi from the intercourse
with the Persian priests themselves ; but Hermippos, who composed besides his
works on the Zoroastrian doctrine, biographies of lawgivers, the seven sages of
Greece, &c. is reported by Pliny to have made very laborious investigations in all
the Zoroastrian books, which were said to comprise two millions of verses, and to
have stated the contents of each book separately. He therefore really seems to
have had some knowledge of the sacred language and texts of the Magi, for
which reason the loss of his work is greatly to be regretted."
Lastly we shall quote from Mr. P. B. Desai's “Ancient Parsees”
some notable points about the Magi -
37
(h)
"The Magi were Zoroastrians and as priests they domineered over the Zoroastrian
community not only in the Achaemenian and Sassanian periods but even long
before these two periods. According to Adolf Rappe Zoroaster himself was the
chief of the Magi ; he was the first Magus and hence the origin of the Magian
Sect implied the Athravans.”

290 Magi PRESERVE THE ORIGINAL TRUTHS OF ZOROASTRIANISM.
The Magi were very intelligent, and besides being well-versed in religious lore
they were far advanced in many other branches of knowledge. It is a fact that
the Magi were medical practitioners, and the Persian kings having implicit faith
in the Magian medicine could not do without a Magian doctor in spite of the
Greek cult of medicine. They were the teachers and preachers of the original
Zoroastrian doctrines, and in later times they were known as scientists and men
of learning and philosophers so much so that when the Greeks and Macedonians
came in contact with the Persians, the Greek writers merely referred to the name
of Zoroaster, but have regarded all knowledge as proceeding from the Magi, and
have recognized the Zoroastrian teachings as the Magian faith and Magian
religion. These magi held their own Zoroastrian rituals so sacred that they kept
these from the know, ledge of the aliens, and they did not let know even those
co-religionists outside their fold; hence the Greek writers have termed their
recitals and rituals “Mystic art.” Of course we must not fall into the error of
believing that everything taught by the later Magi was purely a Zoroastrian
teaching. Although many changes and interpolations are liable with the passing
of time to take place, the Magi had ably preserved all the original truths of
Zoroastrian teachings. They did not allow anybody to enter their own inner
circle, who were excellently-versed in the knowledge of Zoroastrian law and
philosophy. All people at random could not become Magi, but later on the Magi
increased in number or more properly speaking the priestly class of various
other countries came to be known by the term "Magi," and thus several
undesirable usages, rituals, and customs which were quite unknown to the
Persian Magi, and which were not inculcated in the Zoroastrian teachings,
passed for Magian beliefs and practices. This was a very undesirable confusion,
and several ignorant writers have in consequence done injustice to some extent
to the original Magian Zoroastrian faith. By the spread of the glory of Iranian
Magi in all directions the term Magi was appended to the sacerdotal order of
other countries as time went on ; and according to Pliny the Magi lived in
Arabia, Egypt and Ethopia as in Persia, but the former were quite distinct from
the latter Magi. The Persian Magi were divided into several classes, each class
having its own proper functions to perform. Then again Vend. IV; 47 evinces
that the Magavan Sect against whom no feeling of dislike is shown was a
Zoroastrian circle, but in the Vendidad reference above mentioned there is a
contrast between the Magavan or unmarried person and a married person. From
this we have reasons to believe that all the Magi cannot be classed as the
Athravans of the Vendidad. Perhaps it is likely that the Greek and other foreign
writers may have recognized all the Zoroastrian priests by the name Magi later
on from the name already occurring in the form "Magav" in the Vendidad above
referred

Zarathushtra, a Magav ACCORDING TO GATHA XXXIII ; 7.
291
to Herodotus has simply informed us of there being only two classes of the Magi
– the expounders of dreams and practitioners of chants. But it is seen from the
Avesta that there were more classes of Zoroastrian priests besides these two. The
Magi who used to perform ceremonials in secret must be the same as the priests
officiating the Bareshnoom and Yacna ceremonies, although from the mere
hearsay reports of the Greek writers considerable difference is seen between the
rituals performed by the Magi and the Zoroastrian Bareshnoom ceremonies.
Hence it is proved that all the Magian priests who preserved the Fire, killed
noxious creatures, performed religious rituals, practiced strict purity are only the
Athravans depicted in the Avesta.”
It will not be proper to multiply such references to Magi from
more books here. The more we go to other writers for getting some
light on the subject of Magi, the greater is the confusion caused to us
on account of the absence of authentic facts. The subject of Magi is one
requiring patient investigation and in the absence of intrinsic evidence,
which could have been gathered from the 21 Nasks it is very illogical
and unscholarly to arrive at hasty inferences from a mass of debris of
Greek and other foreign writers. At least we are able to see that some
reference to the Magi is to be found in the Avesta, although the writer
of Zoroastrian Theology wants the reader to believe that -
‘The Magi did not receive any recognition in the Avesta.’
To our surprise we find that the 'Magavan' or Magus is referred to
in the Gathas, the Yacna and the Vendidad, and yet the writer of
Zoroastrian Theology does not accept these references !
1. “ A mam aidum vakishta, a khaethyacha mama dare-
shatcha, Asha Vohu Manangha, ya sruye pare magauno"!
--Gatha Ha 33 § 7.
" O Mazda come to me, and indicate the Best (Laws) to me who
am known as Thine among the Magavans owing to Holiness and Good
Mind."
2. “Hyat mizdem Zarathushtro magavabyo choisht para,
Garo demane ahuro mazdao jasat pouruyo
Ta ve vohu manangha ashaicha savaish chivishi.”
Gatha Ha 51 § 15.

292 Maya OR SPIRITUAL GREATNESS OF KAE VISTASPA.
3.
"The reward, which Zarathushtra has fixed primarily for the
Magavs. viz,- the abode of Songs where Ahura Mazda first entered
will be awarded unto you also with the blessings on account of
Holiness and Good mind."
“Tam Kava Vishtaspo magahya Khshathra nasat
Vangheush padebish manangho, yam chistim asha. Manta,
Spento Mazdao ahura, atha ne sazdyai ushta."
GathaHa 51 § 16.
“Kyanian Gushtaspa attained by means of power of Maga or Greatness
and by means of the rhythms of the Good Mind that Wisdom which the
beneficent Ahura Mazda meant by means of Holiness, thus to teach us
about Immortal-Bliss.”
4. “Ke urvatho Spitamai Zarathushtrai na mazda,
Ke va asha afrashta, ka spenta armaitish,
Ke va vangheush manangho ashista magai ereshvo."
Gatha Ha 51 § 11.
"O Mazda what man is the friend for Spitama Zarathushtra,
who has either inquired by means of holiness or by means of
Beneficent Armaiti or is known as right-man for Greatness
of the Good Mind."
5. “Zarathuahtra kas te ashava urvatho
Mazoi magai, ke va ferasruidyai vashti
At hvo Kava Vishtaspo yahi
Yengstu mazda hademoi minash ahura
Teng zbaya vangheush ukhdhaish manangho."
-Gatha Ha 46 § 14.
"O Zarathushtra what holy person is thy friend for the
majestic greatness, or who desires to declare it. He is indeed
blessed Kyanian Vishtaspa. O Ahura Mazda, I invoke by
means of words of Good Mind those whom thou hast
determined for vicinity.”

Magavan recognized in Gatha 33 § 7 & 51 § 15.
293
6. “Kuda ashem vohucha mano Khshathremcha at ma masha,
Yuzem mazda frakhshnene mazoi magai a paiti-zanata,
Ahura nu nao avare, ehma ratoish yashmavatam."
-Gatha HA 29 § 11.
“ ‘When will Holiness, Good Mind and Power hasten unto
me?’ O Ahura Mazda, grant unto us now help in perfection
for the majestic greatness-out of your own gifts unto us.”
7. “Atcha ve mizdem anghat ahya magahya
Yavat azush zarzdishto bunoi hakhtayao
Paracha mraochans aoracha yathra
mainyush dregvato anasat para,
Ivizayatha magem tem at ve vayoi
anghaiti apemem vacho."
-Gatha Ha 53 § 7.
“Then unto you there would be the Reward of this Greatness,
when the Desire which has stuck to the innermost
bottom of the heart is killed out and out, when the spirit of
wickedness is totally destroyed. Hence go on with that
Greatness, otherwise unto you there would be words of woe
in the end. "
“These seven references from the Gathas indicate that the concrete
“Magavan" and the abstract "Maga" are spoken of in the Gathas. The
writer of Zoroastrian Theology may object to this our saying on the
'linguistic basis' of his. But we can say emphatically that no Avesta
philologist can dare to challenge the use at least of the concrete
"Magavan" in Gatha 51 ; 15 in the dative plural, and in the Gatha 33; 7
in the accusative plural, to which the writer of Zoroastrian Theology has
not at all drawn the reader's attention. There maybe some difference of
opinion as to the meaning of the abstract “Maga” in the remaining
stanzas above referred to, but we are at a loss to understand why the
writer of Zoroastrian Theology has artfully

294 Magavan-THE HIGHEST GRADE OF ZOROASTRIAN PRIESTHOOD.
passed over these two concrete forms which imply the existence of the
idea of Magavan or Magus. In the first reference given above i.e. in
Gatha 38 ;1 Zarathushtra himself is regarded as one of the Magavans or
Magi, and this fact proves that the Magus is the highest designation for
a person advanced in purity and spiritual development. Such is the first
and original meaning of Magavan occurring in the Avesta. The
Athravan is the general designation for the priestly class in
Zoroastrianism, and the term Magavan implies Athravan, though, every
Athravan is not necessarily a Magavan.
We cannot here write at some length upon the Sacerdotal class in
the Zoroastrian teachings, as we have simply to refer to the Magi. The
Magavan is the highest grade of Zoroastrian priesthood. There are in all
eight grades through which a Zoroastrian priest has to pass or to one of
which the Athravan may belong. The general term Athravan has these
eight classes – in the order of their merits -
1. Fraberetar-lit, producer or bringer, whose function it is to keep
ready and to fetch all the requirements in the higher rituals in
accordance with the canons of Zoroastrian teachings. He has
to manage about the preparations and requisites of the ritual
apparatus.
2. Aberetar - lit., water-bringer-who has to be well-versed about
all the rules of keeping water ready for rituals, which play a
very important part in all the higher rituals on account of its
hydro-electric forces called “Fradho” in the Avesta. He knows
the procedure of drawing out pure water in the different Gahs
of the day; he understands why water should not be drawn out
of the well in the Aivisruthrem Gah, and he knows all the
rules about “Pav” or purification of a thing.
3. Asnatar – lit. the ablutionist – who knows everything about
the various kinds of purification ceremonies and ablutions
some of which are to be found in the extant portions of the
Vendidad. He understands the entire

THE Eight Grades of Athravan IN THE AVESTA.
295
process of Bareshnoom ceremony, “Karsha” or the magnetic
circles in that ceremony, and the purification of a polluted
person. He understands why only “Gaomaeza” or Bull's urine
should be applied to the body of a person in the Bareshnoom
and why water is not allowed for application.
4. Rathwishkar – lit. the arranger-whose function it is to put in
order and in their proper places all the apparatus required for
the higher rituals-e.g. the Maharui on the left, the Havanim
on the right, the ring with the Varas or Sacred hair when
covered and when exposed, etc., etc.
5. Havanan - lit. the squeezer-whose chief function is to know all
about the Haoma ceremony, how to prepare Haoma, what are
the various kinds e. g. Para Haoma, Gaokerena Haoma, Haoma
Frashmi, etc., what is the efficacy of Haoma drinking.
6. Atarvakhsh - lit. the fire-continuer-whose duty it is to
supervise the fire which plays the central part in Zoroastrian
rituals. He is well-versed in all the knowledge about the
various grades of Fire viz, the Dadgah, the Adaran, and the
Varharan, how to consecrate these fires while making new
Fire Temples, what incenses should be placed on each of
these and in what quantities.
7. Zaotar-lit. the invoker or attuner-the chief officiator in the
Zoroastrian rituals. He is the master of Zoroastrian
ceremonies and the first rate practical performer thereof. He
has to recite the major portion in all the ceremonies and it is
through him that the efficacy of Zoroastrian rituals is passed
on to the unseen planes of the universe towards the Soul for
whom the rituals are performed.
8. Sraoshavereza-lit. the co-worker of Sraosh.-He is the Grand
worshipful Master of Zoroastrian priesthood who has passed
through all the seven stages with a practical knowledge of the
entire ritualism and law of Zoroastrian

296
Sraosha Vereza – THE HOLIEST arch-Maghav.
Religion, and on account of his Purity par excellence he
becomes the Supervisor of the- Zoroastrian Priesthood, Rituals
and of the entire Zoroastrian fold. He is the consulting
Dasturan-Dastur or Grand Priest and all difficult questions of
emergency are referred to him, and he is quite able to solve
any of such questions since he is in tune with Sraosha or a coworker
with the greatest of all angels on account of the
spiritual development within him through his extra standard of
Ashoi or Purity. He is the Highest Priest in the entire
Zoroastrian Secerdotal Order, and falls under the class of
Magavan or Magus. Thus in one sense the Magavan is the
holiest and highest personality in the Zoroastrian Priesthood-
one who is known by the name Sraosha Vereza, and who has
passed through all the seven grades of Zoroastrian priesthood.
All these eight classes enumerated above are known by the general
term Athravan, and hence we can say that there are eight grades or
degrees of Athravan or priest, taught in the Zoroastrian teachings. We
can quote authorities even from the extant Avesta writings for these
eight grades of Athravan. These names are to be found in more than one
section of the Vendidad especially Vend. V §§ 57, 58, and VIII §§ 17,
18 ; in Visperad Kardeh III § 1, 2, and in the Uzyirin Gah § 1. We need
not enlarge upon the subject of Zoroastrian priesthood here, nor upon the
classes of Magavans, their principles of life etc. We have to simply point
out that the Magav or Magus is a purely Gathic idea and of the time of
Zoroaster. The Magav being the highest development of the Soul,
Zoroaster is said to have fixed the Summum Bonum of Garo Nmana, the
highest heaven for the Magavs in Gatha 51, § 15, the second of the
above-quoted references. It is our view that the abstract quality or Maga
in its various grammatical forms is referred to in the remaining five
quotations given above. The Pahlavi translators have rendered the
“Mazo Magai” of the Avesta by the phrase "Mas Magih" i.e. great
magavship or condition or qualification of a Magav, thus retaining the
technical term "Magih" abstract principle of a Magav. It refers to the
inner Spiritual Greatness of a Soul which has

NO MARRIAGE FOR THE khaetvadatha – attaining Magav.
291
attained perfect spiritual unfoldment, which has deserved the Grand
Boon or the Ultimate Reward of entering Garonmana, which is the
highest ideal for all born in this world. Every one of us has to pass on to
that stage of Greatness of Spiritual Unfoldment, the Mas Magih or
Mazoi Magai or Maga, the condition of a Magavan or Magus or Grand
Master of the Soul. Just as we have in the present century Master-minds
in the realms of science and intellect, so there are taught in Zoroastrian
teachings Master-souls in the realms of religion or spiritual knowledge
and the heart. Such a soul or Magavan is perfect in the knowledge of
the Law of the Universe, perfect therefore in the Law Zoroastrian and
Mazdayacnian. Such a soul has to live the simplest, noblest and the
most ideal life on earth – the life of perfect spirituality with perfect
mentality; and such a soul is past the institution of marriage in
accordance with the mystic law of spiritual masculinity and spiritual
femininity-the law which explains the fundamental law of sexes in all
the three Kingdoms-mineral, vegetable, and animal including man. This
grand Law of the Union of the two sexes spiritually, when a soul attains
perfect unfoldment, is termed 'Khaetvadatha’ in the Avesta, which no
Avesta student has been able to explain properly. We cannot digress
upon the principle of 'Khaetvadatha' or as is rendered in Pahlavi
‘Khetukdas’ which implies the spiritual attunement of spiritual
masculinity and spiritual, femininity, but we shall bear in mind that the
Magavan who has attained the highest spiritual development having
undergone the ‘Khaetvadatha’ has not to observe the marriage
institution. The marriage institution ordered for observance by the
Zoroastrian law is meant as the wicket-gate to that ideal spiritual event
of “Khaetvadatha.” and hence all the followers of the Zoroastrian
religion have to live a married life on earth as one of the mandates of
their prophet except the few 'Magavans' who have passed that stage.
It is for this reason that we find in the Vendidad reference to
‘Magavan’ some idea about the institution of marriage, which has
perplexed almost all students of Avesta, and which we have already
given in (h) above where it is said that "in Vend. IV; 47
38

298 VENDIDAD IV; 47 DISTINGUISHES Magav FROM A MARRIED PERSON.
no feeling of dislike is shown against the Magavan which was a
Zoroastrian circle, but there is a contrast between the Magavan
or unmarried person and a married person."
We shall quote both the Avesta and Pahlavi texts of Vend. IV; 47
to get some clear idea about the Magavan; -the Avesta running thus:
"Adhaecha uiti nairivaite zi te ahmai pourum framraomi,
Spitama Zarathushtra, yatha magavo fravakhshoit, visane
ahmat yatha evisai, puthrane ahmat yatha aputhrai,
shaetavato ahmai yatha ashaetai.”
-Vend. IV ; 47.
“And then also indeed I speak unto thee! 0 Spitama Zarathushtra
first for the one having wife rather than for one who
has been advanced as a Magav; for one having family rather
than for one without family; for one having male-descendants
rather than for one without sons; for one having a settled
condition rather than for one without a dwelling."
The Pahlavi rendering also runs thus. –
“Bana hanach aitun (aigh valman) nairik-homand lak min
hana val lavin fraz-yamallunam (lavin fraz yamallunam)
Spitaman Zartohsht (val lavin avayet yahbuntan) chigun
(mavan) pavan magih fraz satunt yakvimunet (aigh nishman
luit) zak i nishman-homand (aigh ayok aet) min zak chigun
(shayat mavan an) avis (mavan luit) zak pus-homand min zak
chigun abenman ; zak khastak-homand min zak chigun zak
akhastak.”
"But even this is thus: (that is, about him) about one having a
wife, O Spitama Zarthosht, I speak to thee first (I speak first)
rather than for one (who) has proceeded for "magih" or
"mastership," (that is, has no wife) ; about one who has wife
(that is has one only) rather than for one (possibly he may be)
without family (who has not); about one having sons rather
than for the son-less; about one having property rather than
for one without property."

Magav RECOGNISED IN YACNA 65 § 6.
299
This is one of the very obscure sections of the Vendidad the
whole of which is not at all intelligible from the mere verbal
translations, as the entire Avesta is composed on the basis of the Laws
of Staota which, alone can elucidate the spirit and underlying essence
of any Avesta passage. It is seen from the above passage that there is a
contrast between Magavan or one without a wife, without a family,
without sons, and without a social environment, and one who has a
wife and social surroundings; and in this respect i.e. in showing the
point of contrast both the Avesta and Pahlavi versions agree. At least
the meaning of Avesta Magava is made clear in the Pahlavi paraphrase
as "one having no wife," because that is the central idea underlying the
life of a Magav. Whereas no ordinary Zoroastrian can lead a life
without a wife according to the strict teaching of the principle of
"Khaetvadatha" in the Zoroastrian religion, the Magava is the only
exception made in accordance with the same ideal law of
“Khaetvadatha” which the Magava has already attained for himself by
a spiritual attunement of the male and female spiritual counterparts.
This is the ideal of “Magih” or Spiritual mastership, the characteristic
Pahlavi rendering for the concrete or abstract Avestic word. Hence we
are able to see from the Gathas and even this one very important
section of the Vendidad that the institution of Magus or Magavship is
originally Zoroastrian, and it is the ideal of spiritual perfection or the
grand Spiritual Unit of a completely unfolded soul.
Lastly even the Yacna has a solitary reference to this Zoroastrian
institution of Magavan, which runs as under –
“Ma no apo dush-mananghe, ma no apo duz-vachanghe ma no
apo dush-shyothnai, ma duz-daenai ma hashi-tbishe, ma moghutbishe,
ma verezano-tbishe, ma najyo tbishe.”
-Yacna 65 § 6.
“May not our waters be for one of evil thought, may not our
waters be for one of evil word, may not our waters be for one
of evil deed, for one of evil conscience, for the harasser of
friend, for the annoyer of Magav, for the annoyer of workers,
may not our waters be for the afflicter of the near ones.”

300 Magav-THE Zoroastrian Ideal OF MAN.
Here we notice that one who afflicts a Magava or one who does
not aspire after Magavship or Mastership of soul is kept out from the
blissful efficacy of waters. This paragraph is regarded as "a later
interpolation" by the writer of Zoroastrian Theology according to his
queer belief of all later Avesta except a considerable portion of the
Gathas, being not strictly Zoroastrian. But to those who believe that all
Avesta now extant are descended from the 21 Nasks of Zoroaster, this
section of the Yacna suggests the original institution of Magavan as
being purely Zoroastrian, and in this the people of evil thought, evil
word, evil deed, of evil conscience, suppressing the higher friendship,
killing the natural propensity of the soul for higher mastership or magih,
and those who obstruct the relationship of the angels with their soul –
all such people are put in one category of prohibited ones from the
efficacy of waters, for they are people who hinder the process of
spiritual progress or unfoldment. Hence the word "Magav" in Avesta
implies the state of higher spiritual development, and this meaning we
have been enabled to learn from the various re-references to it from the
Gathas, the Vendidad and the Yacna. All these nine references to
Magav from the extant Avesta-7 Gathic, 1 from Vendidad and 1 from
the Yacna-are quite enough, compared with the meagre state of the
extant Avesta, for proving to us that the Magavship is the ideal
Zoroastrian institution of a perfectly advanced soul.
Now then the question arises whether the Avestic “Magavan” is
the same as the English or Latin terms Magus and Magi in common
use? The answer would be “yes” or “no”, according to the different
points of view; and we shall therefore collect the various inferences
possible for us to be deduced as under –
1. The “Magavan" is the original Zoroastrian highest stage of
development of Soul, recognized in the Gathas, Vendidad and
Yacna.
2.
It is the highest grade in the Athravan or priestly class in the
Zoroastrian Sacerdotal Order, and of the same order as the
"Sraoshavereza” the highest-priest who is the co-operator of
Sraosha.

3.
NINE REFERENCES re MAGAVAN AND MAGI.
301
Zoroaster himself is one of the "Magavans" as evinced from
the Gathas, and the Magavans are those who are deserving of
the greatest reward of Garo-nmana, the Highest Heaven.
4. The Magavan is the Master Soul, perfect in the performance
of Rituals, and master of the knowledge of the entire
Zoroastrian Law which implies the entire law of the universe
in all its departments.
5. "Magus" in the singular, “Magi”" in the plural, which are the
terms for the Magavan or Maga in Avesta and Magih in
Pahlavi, originally implied the highest sense of Magavan; e.g.,
when Zoroaster is styled a Magus and his immediate disciples
the Magi by other writers, the terms designate the original
sense of the highly advanced Soul or Master-soul.
6. Later on the terms Magus and Magi came to be applied
improperly to all the Zoroastrian priests without any
distinction of their grades by other writers especially the
Greek historians.
7. Then again the Persian term “Magus” was in the same way
wrongly applied to all the Zoroastrian priests, and this
application was extended to the entire fold of the Zoroastrian
religion.
8.
The terms Magus and Magi still later on came to be indiscriminately
applied to all the followers of Zoroastrianism
in various parts of Persia.
9. The original Magavan or Magus of the Avesta had to lead a
celibate life with a pure milk diet and certain strictures of
abstinence.
From these nine inferences we learn that the foreign writers have
made a good deal of confusion to such an extent that the reader cannot
follow what is said. If the writer of Zoroastrian Theology were to say at
one time that the Magi did not receive

302. WRITER'S HOTOH-POTCH re MAGI LEAVES READER IN THE LURCH.
any recognition in the Avesta, and at another time that they were
Zoroastrian priests of Western Iran; if he were to say at one time that the
Magi were the priests of the Medes, and at another time that the
practices and beliefs of the Magi comprised a part of the Magian
religion; if he were to say that the Magi borrowed the religious practices
and beliefs from the Athravans at some remote period, and that the Magi
foisted some of the characteristic features of the Magian faith upon
Zoroastrianism; if he were to say that the recognized priest of the
Avestan texts is the Athravan, and that it is yet to be proved that the
forms derived from Maga ‘great’ occurring in the Gathas and in the
Avesta designate this priestly class – nothing can be made out of this
jumble of perplexing incongruous ideas, collected from the foreign
writers, and a queer hotch-potch produced out of these, by the reader
who is left in a whirl of dizziness after reading about the Magi from the
book of Zoroastrian Theology. Such is the scholarly attitude of
independent (!) inquiry, which leaves the reader in the lurch, and
shatters all his beliefs most of which are rightly based upon original
truths coming to him as traditions !

CHAPTER VIII.
The Writer's Prophecy of there being various writers of
the different Avesta Scriptures.
303
In the first chapter the writer's division of Avesta scripture into
different periods of their birth and existence has been dealt with
where it is clearly pointed out that all the Avesta scriptures now
extant viz. the Vendidad, the Gathas, the Yacna, Visparad, Yashts
and some fragments form a very small fraction of the entire bulk
of the original Zoroastrian scriptures which comprised 21 Nasks
or volumes treating all the laws of the Infoldment of the Soul into
matter and of its Unfoldment from matter-the laws being
respectively termed the Daena-i-Mazdayacni and the Daena-i-
Zarathushtri. We have seen in that chapter that the Yatha Ahu
Vairyo is the fundamental key-note to the entire edifice of
Zoroastrian scriptures of which we are at present very unfortunate
to possess even less than 21th portion and that too in a very
disjointed and disconnected condition."
Even this meagre portion now extant has been regarded as quite
sufficient by the Parsee community settled in India, for fifty years ago
the community implicitly believed that all these Avesta Scriptures in
their possession were after all relics of the inestimable treasure
bequeathed to them by the holy prophet Zoroaster. So long as this
belief prevailed all the traditional rules of Ashoi i.e. righteousness,
piety and holiness in everyday life were put into practice with solemn
sincerity and all the canons of grand rituals were seriously followed by
the whole community. All these traditional rules of piety and canons of
rituals they believed were not a mere conjectural guesswork, but that
they were portions of ancient teachings of the prophet from the Nasks
which were unfortunately not in their possession when they entered
India. Nevertheless the religious leaders and Dasturs of the time who
possessed the qualification of "Narm Nask” i. e. all the Avesta

304 THE FAITH-KILLING FALSE THEORY OF SOME PHILOLOGISTS.
by heart had such a strong memory that they could have reproduced in
writing much of the lost Nasks if they had wished so to do. For one
reason or another these pilgrim-fathers have left with us only the
portions now extant which they must have considered sufficient for the
coming generation to make them observe the Zoroastrian religion in
practice with the continuation of the rituals for the departed souls.
Then fifty years ago there began the systematic philological study
of all the Avesta writings with the help of Western scholars, and among
many speculative theories resulting from this study there was the one
which they considered all important viz. that only the Gathas now extant
or most probably only one Gatha Ha 45 constituted the original writing
given by Zoroaster, and that all the other portions viz. the Vendidad, the
Yacna, the Yashts etc., were given and composed by the priests of times
much later than the time of Zoroaster. Such a theory has been proved of
late to be very destructive, since it has destroyed the faith of the
community in the Avesta writings now extant. A portion of the
community has learnt to look at these so called Later Avesta writings
with a feeling of disrespect amounting at times to a spirit of base
ridicule. Hence followed the disbelief in all the strict observances of
holiness and rituals which were in vogue, for more than 1,200 years in
India from the early times, for those observances and rituals were not to
be found in the Gathas which were according to their speculation the
only genuine writings of the prophet himself.
This theory of the philological school has been believed blindly by
all the students following a philological line of Avestan studies, and the
writer of Zoroastrian Theology is one of such students. In Chapter I we
have tried to show how far this belief has been logically invalid, having
neither internal nor external evidence for the support thereof. The
subject has been treated at some length, and the present chapter
therefore requires a very little say on it.

ABSENCE OF THE CHRONOLOGY OF AVESTA SCRIPTURES.
305
In the present Chapter we have to deal with a different aspect of the
subject treated in Chapter I. The writer of Zoroastrian Theology has
referred to various Avesta writings as composed by different authors,
and we shall try to see how far such statements should be regarded as
unwarranted, on the part of a scholar.
On p. 3 under the heading "Cleavage in the Aryan group," the
writer says -
"What little information we get comes from Avestan works written long
after the death of Zarathushtra, and these record religious beliefs that are closely
akin to those of the Vedas………….Very little is known with certitude, and in all
probability more will never be known. The Avestan texts preserve some relics of
the common worship and common legends of the two sister peoples, as well as
allow us to judge some strong points of difference that arose among them. The
parallels in religious thought which the Avestan documents offer to the Vedic
concepts are many, but equally so are the contrasts. The resemblance is great
indeed, but the difference is still greater."
Then on page 4 he proceeds with the words -
"The Avestan writers record traditions of their predecessors still current in
their time, and enable us to form some idea of what doctrines and cults prevailed
in Iran long before Zarathushtra preached his religion. These traditions are of
great value to us because they are nearer to the pre-Zoroastrian period by wellnigh
three thousand years than we are. Much of what they say it is true, belongs
to the post-Zoroastrian period in form, but is pre-Zoroastrian in substance, even
though a good deal of what they repeat regarding the remote past could not be
free from the bias of the sentiment and beliefs that might have been prevailing
among them."
In the first place the date of the advent and departure of the prophet
Zoroaster has not with any credible authority been fixed by any known
writer, and in the second place there is no chronology found out by any
Avesta student with different dates of the various Avesta compositions.
In the absence of these two things viz., the data of Zoroaster and the
chronology of Avesta Scrip -
39

306 AVESTA-NEITHER POST-ZOROASTRIAN NOR PRE-ZOROASTRIAN.
tures, it is not at all logical for the writer to say "Avestan works written
long after the death of Zarathushtra", or that the Avestan Scriptures are
"post-Zoroastrian in form" and “pre-Zoroastrian in substance” and such
other nonsense based on speculative bombardment or ‘pyrology’, the
science of speaking, opining and writing according to the whims and
fancies of the inventor. What purpose does the writer of the book
intend to serve by speculating upon speculated ideas of other people
like him except that of dwindling the community from its right belief
and faith and practice? To say that the Avestan writings are post-
Zoroastrian in form implies that they were written by some unknown
writers ‘very long after the death of the prophet’ and to say that the
Avestan texts are pre-Zoroastrian in substance implies that the
teachings in all Avesta are not given by the prophet himself. In short
the writer means to say that all Avesta texts are Zoroastrian neither in
form nor in substance, but are written by some writers as ignorant of
the Zoroastrian canons as the writer of Zoroastrian Theology himself.
Then in the second place the phrase "Avestan writers" betrays the
writer's total ignorance of the structure of the Avesta Manthra. Avesta
is no ordinary language of everyday communication and intercourse,
and as we have already seen the Avesta Manthra has been composed
on the basic Laws of Staota Yacna for its sound-effect and word-effect
in prayers and rituals. Hence Avesta compositions necessitate a
previous knowledge of all the grand laws of Staota Yacna or the
Science of Attunement in accordance with the colours produced by the
friction of the atmosphere made by articulate sounds. We have
therefore to remember that all the Avesta which is at present extant is
but derived from the 21 Nasks given by Zoroaster, and it is simply a
presumption on the part of the writer of Zoroastrian Theology to use
the phrase 'Avestan writers' which implies more than one person as the
original composer of the Avesta. Moreover the writer has not given
any one name out of these many Avesta writers of his imagining.
There is neither internal nor external evidence to indicate the name of
any one composer of the Avesta and to prove the theory of more than
one writer of the Avesta. The holy

ZARATHUSHTRA-THE ONLY NAME AS AUTHOR OF ALL AVESTA.
307
prophet alone has propounded these canons of life brought from Ahura
Mazda as evinced from Gatha 29"; 8. -
“Yo no aevo sasnao gushata, Zarathushtro Spitamo.”
i.e. "Spitama Zarathushtra who alone heard our teachings."
The phrases 'Mazdo-frasansta,’ 'taught or imparted by Mazda.'
and ‘Zarathushtro-fraokhta’ and ‘declared by Zarathushtra' repeatedly
found in the Yacna prove the absurdity of there being other originators
of the Avesta besides Zoroaster. If we take for granted the criterion of
knowing the name of the writer from the occurrence of the name in any
writing, we can say emphatically that Zoroaster is the sole originator of
the entire Avesta, for there is not a single piece or part of the extant
Avestan scriptures in which the name of Zarathushtra is not found to
exist. If we take any Fargard in the Vendidad, Ha in the Yacna, Kardeh
in the Visparad, Yashts, Nyaesh etc., we find therein the name of the
holy prophet Zarathushtra repeated more than once just as we find in
the Gathas. In the Gathas we find the name of Zarathushtra used in the
first, second or third person, and in the other Avesta also we find
Zarathushtra speaking of himself in the first, second or third person.
Again the comparison made by the writer between the Vedas and
the Later Avesta is not very happy. The Avestan texts do not at all
‘preserve some relics of the common worship and common legends of the
two sister peoples.’
In the great brotherhood of all the great religions of the world, the
religion of the Vedas, in accordance with a grand law of the gradations of
religions, stands next in rank to the Zoroastrian Law. Hence it is possible
that there may be certain points of resemblance between these two great
religions, but these resemblances are not identicals but mere
correspondences. The Soma ceremony of the Vedas is not the same or
identical with the Zoroastrian Haoma ceremony, and yet the writer on
p.11) says –
“The Avestan Haoma is identical with Vedic Soma.” -

308 ZOROASTRIAN RITUALS NOT AT ALL BORROWED FROM VEDAS.
Now we can say that Soma ceremony occupies the same rank in
the religion of Vedas as the Haoma ceremony in the Zoroastrian Law.
The Yacna of the Vedas is not exactly the same as the Yacna of
Zarathushtra, but it can be said that Yagna is as great a ceremony for
the followers of Vedas as the yacna is for the Zoroastrians. This is a
common mistake committed by all Avesta Students who have followed
the comparative study of the Vedas, and they have committed the
fallacy of regarding the corresponding resemblances as identical ones. If
we say that John is as strong as a lion it does not imply that therefore
John is the same as the lion. In the same way if it is seen from a
comparative study that Yagna is as great as Yacna it can never be meant
that Yagna is identical with Yacna. It is thus as a result of a very wrong
line of study that the writer of Zoroastrian Theology believes that the
Later Avesta preserved relics of Vedic writings, whereas in fact the
entire Avesta has directly descended from the 21 Nasks of Zoroaster
which have nothing to do with the language or the idea of the Vedas,
and in fact the Zoroastrian ceremonies and ideas have not at all been
borrowed from the Vedic ideas, but have been purely Zoroastrian in
origin. The Avesta students who do not believe in the Zoroastrian
authorship of all Avesta have fabricated a dangerous belief of their own
that the Gathas never gave any rituals and that therefore Zoroaster never
instructed the performance of any higher ceremonials, which have
merely been borrowed by the later priests, who have composed the
Later Avesta from their Vedic neighbours. It is with this impression that
on p. 304 the writer says
“The Parsi Mobad performed the Yacna ceremony and squeezed the Haoma
plant, as his Hindu Brahman neighbour practiced his Yagna rites and pounded
Soma,”
meaning thereby that the Zoroastrian Yacna and Haoma have been
merely imitations from the Vedic Yagna and Soma, an idea which must
be termed anything but the Truth. It is not at all truthful to say that the
so-called Later Avestan works
“Record beliefs that are closely akin to those of the Vedas.”

21 Nasks of Zoroaster-THE ORIGIN OF ALL AVESTA
309
There are sorne correspondences as already pointed out, but from
these correspondences it does not follow that the Later Avesta is a mere
composition of Vedic or early Aryan ideas, for the origin of all Avesta
as we have so often seen is the aggregate bulk of the 21 Nasks given by
Zoroaster himself, find this fact supersedes all the speculative theories
imaginarily got up by those who are bent upon excluding all Avesta
except the Gathas or except even a considerable portion of the Gathas.
We see therefore that the practice of ascribing the Avestan Scriptures to
more than one writer must be looked upon as an undesirable thesis
invented for some ulterior object by a very small portion of the Avesta
students, and unless the names, dates and other particulars of these
original writers of the Avestan Scriptures are proved directly or
indirectly but reasonably, it is wrong to quote or support such theories
which reduce extant Zoroastrian scriptures to a mere zero.
On p 165 again the writer of Zoroastrian Theology repeats the
same destructive idea of his when he says -
“The original Gathic conception of the reality of evil is more emphasized by
the theologians of the Later A vestan period, and the personality of the Prince of
Evil becomes at the same time more pronounced.”
We are at at a loss to understand the writer's meaning given to the
word “theologians” here. Does the writer of Zoroastrian Theology
imply by the word persons like the writer's own self or persons more
enlightened or more illiterate than his own self! It is very doubtful to
make out whom the word "theologians of the Later Avesta" refers to. If
there were different individual writers of each of the Has of Yacna, of
each of the Yashts, of each of the Fargards of the Vendidad, of each of
the Kardehs of Visparad, of each of the various other Avesta texts, we
must have at least one name of anyone writer out of so many, existing
for our guidance. We find not a single name of anyone as the writer of
Avesta texts, and on the contrary, we are told by Pahlavi authority that
the Avesta in entirety is derived from the 21 Nasks of the prophet
himself. Even personalities like Kae Vishtaspa, Frashaoshtra, Jamaspa,
Maidyomaongha, who are re-

310 GATHIC IDEA OF EVIL SPIRIT NOT DIFFERING FROM AVESTIC.
gaided as the first disciples or the prophet in the Gathas are not made out
anywhere as writers of the Avestan texts or as persons delegated with
the power of composing Avesta texts, the dream of there being the
possibility of many writers of the Avesta can never be held as a fact by
those who have made conscience their guide in Avestan studies, and
only those who are prone to be slaves to the fire-offs of the ill-trained
imaginative intellect can dream such dreams which have proved to be
very baneful in the study of a sacred, revered, ancient, mystic, prophetic
and revealed literature like the Avesta.
Now as to the separation between the Gathic conception of the idea
of Evil and the Later Avestic conception we have not to say much, for
this split between the Gathas and the Later Avesta has been treated
already in the first chapter. The principle of Polarity or the law of two
opposite poles in Nature irrespective of Ahura Mazda the Creator, has
been as clearly explained in the Gathas as in the rest of the Avesta, and
the personification of the Prince of Evil is to be found not only in the
Later Avesta but also in the Gathas. As for instance in Gatha 45 ; 2 we
find the Spenta Mainyu or the Bountiful Spirit addressing the Anghra
Mainyu or the Retarding Spirit on the hereto-geneity of their thoughts,
their principles, their sense, their words, their beliefs, their actions, their
conscience and their souls, and there we thus make out that both the
Spirits are personified as in the Later Avesta. In fact the Later Avesta as
we have already seen have been derived from Nasks which contained
subjects not falling under the Nask of the Gathas, and it is therefore not
proper for the student of Avesta to try to find whether the Avestic ideas
and subjects are to be found in the Gathas, and the Gathic ideas in the
rest of the Avesta. There are some parallelisms on the main principles of
Zoroastrianism in both the Gathas and the Avesta, but there are certain
subjects in the Later Avesta derived from some of the 21 Nasks, which
have not been touched at all in the Gathas. It is therefore not correct for
anyone to imagine that because all the Avestic ideas do not find place in
the Gathas, the former must have been invented by some other persons,
and the latter only must have proceeded from the prophet himself.

WRITER'S ARTIFICE OF CRYING DOWN ALL AVESTA SCRIFTURES.
311
This scepticism re authorship of all the Avesta on the part of the
writer of Zoroastrian Theology is at the root of all evil which has
influenced for worse the belief and practice of the Zoroastrian fold for
many years past. There are certain expressions used in the book of
Zoroastrian Theology, which it seems are given with the implied motive
of running down and crying down the entire Avesta Scriptures with the
exception of the Gathas: -
(i) While referring to the angel "Vayu" on p. 133 he says
“The poet gives along list of the names of Vayu, and is very prolific in
ascribing high attributes to him. In this the ancient composer follows the Yasht
dedicated to Ahura Mazda. In fact Vayu is the only angel who is known, like
Ahura Mazda, by names.”
(ii) On pp. 103, 104 while speaking about Mithra he says
“Mithra is most conspicuous angel of the Younger Avestan period. One of the
longest Yashts celebrates his greatness............The description of him in the Yasht
that is dedicated in his honour gives a vivid picture of the character of the pre-
Zarathushtrian divinities that were worshipped in Iran…………..The writer who
consecrated Yasht 10 in his honour was conversant with the past greatness of this
divinity, whose cult had struck so deep a root in the popular mind. He certainly was
unsparing in eulogizing the work of this genius in the universe……………The
composer of the Yasht who sings to his favourite divinity applies to him the same
honorific epithets as are applied to the godhead.”
(iii) Then while referring to the composition of the Zamyat Yasht
he says on p. 142 -
“The poet who composed the Yasht in honour of Zamyat does not sing the
glory of his heroine, but occupies herself rather with a description of the mountains
of the world, and with the celebration of the Divine Glory that descends upon the
Aryan race, symbolizing the greatness of the kings, and the consecrated piety of the
sainted souls.”
(iv) On p. 120 he has to use the same expression about the
authorship of the Haoma Yasht, and says -
“Haoma is anxious that his cult, which has been in vogue for centuries, be
given a due place in the new faith and receive the sanction of the prophet. The poet
depicts him us approaching Zarathushtra for this particular purpose. One morning,
we are informed, Haoma came

312 WRITER'S NONSENSE re COMPOSITION OF THE YASHTS.
to the prophet as he was chanting the sacred Gathas before the fire-altar, and asked
him to seek his favour by consecrating the Haoma juice for libations and to praise
him as the other sages had praised him. In reply to Zarathushtra's inquiry Haoma
proceeds to give instances of some of the greatest of his celebrants."
(v) While giving a description of Hvarekhshaeta on p. 126 he says–
“The writer of the hymn in honour of Hvarekhshaeta is more interested in
depicting the movements of the sun itself as the orb of the day than in giving any
account of the Yazata, or presiding genius of the sun. We have a vivid picture of
the sun’s movements, its rising and setting, its power to rout the fiends of
uncleanness, and impurity, but we have hardly anything which treats of the
spiritual personality behind this great luminary of nature. The worship of the
brilliant sun must have preceded the period of its deification, and the poet cannot
quite rid himself of the fascination of the primitive form of nature-worship. The
physical phenomenon of the sun is always present before the mind of the writer,
and there is very little attempt to address the presiding genius through his visible
image, the concrete representative being the direct object of praise and
glorification.”
(vi) With reference to the composition of the Yashts he says on
p.78 -
“In the absence of sufficient data, it is not possible for us to determine what
particular Indo-Iranian beliefs and practices were discountenanced by the prophet,
and yet admitted into the Zoroastrian theology as a concession to the unbending
will of the populace by the prophet's successor………………Some of the longest
Yashts or sacrificial hymns are composed in their honour. Yet the archangels, who
are higher in the spiritual hierarchy, who occupied a unique position in the Gathas,
and whose glory the prophet ever sang with his clarion voice to the people of Iran,
have now either to content themselves with short laudatory compositions or go
entirely without any special dedication. Some of the attributes that are the
prerogative of Ahura Mazda alone are applied to the leading angels; authors are
sparing even to parsimony when they confer honorific epithets on the Amesha
Spentas.”

WRITER’S SPECULATION re SEVERAL AUTHORSHIPS OF AVESTA. 313
(vii) Similarly on p. 80 while distinguishing the GathiC
monologues from the Avestic dialogues he says -
“In the Gathas the prophet addreSSED several questions to Ahura Mazda, but
the replies were left to be inferred from the-context. An advance is made upon this
method, and now we have Zoroaster depicted as putting questions, and Ahura
Mazda himself as answering them categorically. To invest their compositions with
divine sanction and prophetic authority, the later sages wrote in the form of a
dialogue between Ahura Mazda and his prophet. The greater part of the Vendidad
and some of the Yashts are composed in this style.
(viii) In the Introduction while boasting about the "impartiality of a
scholar" and "not resorting to sophistical arguments" etc., on pp. XXIX,
XXX he says -
“Decay soon begins in the language in which Zoroaster composed his
immortal hymns, and his successors now write in the Avestan dialect which
replaces the Gathic……………………The Avestan works, in the form in which
they were written in Avestan period, no longer exist……………..The form in
which the Avestan texts have reached us is that which was given them during the
Pahlavi period…………………..The artists employed to restore the broken
edifice belong to the Pahlavi period, but the materials used comedown from the
Avestan sources.”
(ix) On p. 71 while distinguishing the Athravans from the Magi he
says -
“Hence the probable conclusion that the Avestan texts are the productions of
the athravans, the legitimate guardians of the Zoroastrian canon.”
In all these nine references given above from the book of
Zoroastrian Theology, we find certain peculiar words and phrases used
to denote the different authorships of the different Avesta texts. "The
poet," "the ancient composer," "the writer," "the composer," "the
authors," "the prophet's successors," "the later sages," "the athravans,"
etc., - these terms which are used quite indiscriminately and
irresponsibly by the writer of Zoroastrian Theology naturally raise a
question from the reader as to who the writer or the writers of the
40

314 BEAUTIES OF THE Avesta Yasht Literature.
different Avesta scriptures are and what names they are known by. This
attitude of ascribing the so-called Later Avesta to writers other than the
prophet evinces total ignorance or ignoring of the fact of the existence
of 21 Nasks of the prophet as the root-source of all Avesta texts. Such
an attitude is not at all based on any scholarly invention or study, but is
a result of pure and simple guesswork of almost all the philological
students and mere translation-rememberers and grammar-crammers of
the Avesta who fail to get at the inner, deep, underlying spirit of the
Law of Zarathushtra, which teaches all the grand unseen laws of the
universe. It is not at all logical to guess that the various Avesta texts
have been written by different authors after the time of Zoroaster only
because the styles of these are various and inexplicable, and
incomprehensible, We have already seen that all the Yashts are
derived from the Nask called Baghan Yasht and we have at present very
few Yashts extant some of which are again in a mutilated form. The
Yasht literature is very difficult to understand, for it contains the
various functions of angels and archangels presiding over the various
departments of the creation, and the style of the Yashts is very
involved, metaphysical and allegorical. This is not a proper occasion in
this book to give instances of the beauties of the Avesta Yasht Literature
and of the grand laws of the universe which are taught therein, but
if God wills it, and if circumstances permit, such books in future will
see the light of the day, throwing once more the original light given by
the prophet over the few Avesta fragments that are left as the choicest
treasure now in the possession of the Parsi community:-(i) The
functions of Vayu, presiding angel over the atmosphere and the
scientific work of Khastra or electric force of 81 generic kinds, with the
angels Ram and Gvat - (ii) the functions of Meher who co-operates with
Khorshid the sun, and the power of Meher inherited by a truthful
speaker by means of the subtle changes in the unseen centre of the
tongue, the relation of Meher with the thought power or thought energy,
and with Ushtana r vital-principle in man-(iii) the functions of the angel
Zamyat presiding over earth, the various kinds of the earth's magnetism
and their relation to the various kinds of the

Functions of Yazatas INCULCATED IN THE YASHTS.
315
human aura one of which is termed the Kyan Khoreh, the various
invisible centres in the human constitution which help the development
of the auras, the mountains and valleys and their various functions in
the economy of nature, the fire Spenishta of the mineral kingdom, etc,
etc.,-(iv) the functions of Haorna as angel and plant, the efficacy of
Haoma ceremony and Haoma drink in the advancement of the soul,
Haoma as the basis of all other ceremonials, the physical and spiritual
healing powers of Haoma, the relation of Zarathushtra with Haoma and
the special emphasis laid by Zamthushtra on the Haoma cult, etc, etc.,-
(v) , the functions of Hvarekhshaeta or the Shining Sun in the universe
at large, the Sun as the ruler of the universal system absence of any
physical matter in the Sun, the relation of the Sun's magnetism with the
Ushtana or vital principle in the human, animal, vegetable and mineral
kingdoms, the great efficacy of the recital of the Avesta vibrations
meant for the angel of the Sun, the worship of the Sun as equivalent to
the attunement with Ahura Mazda and Amesha Spentas who are the cooperators
(Hvare-Hazaosha) of the Sun, etc., etc ,-all these and many
more useful points of knowledge have been propounded in the Yashts
when properly deciphered, which the bare philologist is unable to
comprehend merely with the help of imperfect and sometimes absurd
translations of the venerable Avesta texts. It is a matter of deep regret
that the Avesta philological student presumes to know the pristine and
simple religion taught by Zoroaster and then distinguishes this so-called
pristine Zoroastrian truth from the ideas, which he dreams to have been
developed by the later poets or writers or sages and such others. In the
absence of some knowledge of the contents of the 21 Nasks it is quite
an unscholarly attitude of the writer of Zoroastrian Theology to imagine
merely from the various kinds of style of Avesta texts that here should
be or were different writers thereof. The writer of Zoroastrian Theology
seems to regard these Avestan Scriptures as ordinary pieces of poetic or
prosaic composition-exercises attempted by some illiterate, crude
writers, and thus with this speculative belief goes on saying oritically
whatsoever comes home to his educated intellect

316 WRITER'S DENOUNCEMENT OF AVESTA SCRIPTURES.
of the present century. He has no basic principles to support his
arguments, and even the imaginary ideas about there being various
authors have no logical reasoning. It seems that the sole idea of the
writer of Zoroastrian Theology is to depreciate the Yasht literature since
it is so very difficult to understand reasonably for the student
philological of the Avesta, and since it contains ideas of deep
philosophy, which find no entrance into the shallow and narrow
materialistic minds of such students. When we remember the two great
divisions of Avesta viz. Manthra Spenta and Fshusho-Manthra, we find
that a very considerable portion of the Yashts and Vendidad having been
composed in the Fshusho Manthra are incapable of a correct
grammatical rendering and clear translation. These Avesta compositions
are based entirely on the laws of Staota or colours produced by
vibrations of the sound, and can be elucidated only by the application of
Staota-laws.
The philologist denounces all other Avesta texts as not having been
composed by Zoroaster simply because he is unable to account for the
various styles adopted in these Avestan scriptures. The writer speaks of
the "Gathic monologues" and “Avestic dialogues,” of the “Gathic
questions without answer”, etc., and thus distinguishing the Gathas from
the other Avesta concludes that the latter ought to have been originally
given by some later writers who are to us anonymous. In the first place
we have already seen that there are dialogues in the Gathns also, and in
the second place the Later Avesta give answers to many points left
unexplained in the Gathas. As for instance in Gatha Ha 31; 13 a
reference is made to the eyes of Ahura Mazda -
"Ta chashmeng thwisra haro aibi Asha aibi vaenahi vispa” i.e. "O
Protector, Thou seest Asha or Order Divine by means of Thy two
sharp eyes.”
Now the student who excludes all other Avesta from Zoroastrian
scriptures will conjecture whatever he likes as to what the eyes of
Ahura Mazda spoken of in the Gathas should

OTHER AVESTA SUPPLEMENTARY TO AND EXPLANATORY OF GATHAS. 317
Be. The student who reveres all Avesta as originally derived from 21
Nasks of the prophet Zoroaster will regard all Aveata as supplementary
to and explanatory of the Gathas, and such a student finds in the Yacna
Has 1, 2, 3, 4, 6, 7 what the eyes of Ahura Mazda are regarded to be-
"Maonghaecha gaochithrahe hvarecha khshaetahe aurvat aspahe
doithrahe ahurahe mazdao.”
i.e., the seed-bearing Moon and the speedful shining Sun are the two
eyes of Ahura Mazda."
In this way a patient study of all the extant Avesta texts shows
supplementary, explanatory, commentary, and parallel ideas to be
found in the Vendidad, Yacna, Gathas, Visparad, Yashts, etc., etc., and
the theory of later sages and later poets as composers of the so-called
Later Avesta is exploded if all the principles of Zoroastrian Law
expounded in the 21 Nasks are collected together even from the meagre
extant fragments. Instead of showing that the entire Avesta scriptures
are remnants very miserably detached no doubt of the original
harmonious whole of 21 Nasks, the writer of Zoroastrian Theology
lays a gratuitous charge on the imaginary later writers of-
‘Investing the compositions with divine sanction and prophetic authority.'
by giving a form of dialogue thereto. This is an insulting remark passed
on the Avestan scriptures which are regarded by the writer of
Zoroastrian Theology as matter-of-fact compositions by men of ordinary
mental calibre, but which have put on a disguise of prophetic authority.
We should say that even the Gathas evince the style of dialogue, and
that therefore so much portion of the Gathas as is written in the dialogue
style ought not to be regarded as composition by Zoroaster but by these
paeudo-Zoroasters or later Sages who invested the Gathas with mere
prophetic authority !
"

318 WRITER'S BELIEF – AVESTA SCRIPTURES NOT ZOROASTRIAN (!)
Then again the writer denounces further the Avestan scriptures to
the best of his ability when he says that the -
“Avestan works in the form in which they were written in the Avcstan period
no longer exist.”
We do not understand what date the writer has in his mind for the
‘Avestan period,’ and what form the writer means to speak of. Can the
writer describe exactly the form of Avestan scriptures in the Avestan
period? What does the writer mean when he says that the -
“Materials used come down from the Avestan sources?”
What were those Avestan sources? By whom were they taught and
in what form did they exist? The only motive of such speculative
dogmatic assertions from the fire-off of the imagination of the writer of
Zoroastrian Theology seems to be that of anyhow derogating and
denouncing all the Avestan scriptures by means of sophistical
meaningless phrases and stereotyped ideas.
Lastly we shall refer to the cumulative idea of the writer about the
different authorships of the various Avesta scriptures. Presumably he
wants to show his aloofness from what he says about this, but in fact he
brings out his own inner views re the belief that all the Avesta scriptures
did not originate from the prophet Zoroaster. Under Chap. XLII on pp.
335, 336 he says under the heading "Textual criticism brings startling
revelations for the Parsis" –
“The first outcome of the critical study of the Avestan literature, . . .
. . was the discovery made by the Western scholars that the grammar, style
and internal evidence of the extant Avestan texts show that they were not
composed at a single period and by one person, but that they were the
products of many persons who worked at various times. Scholars such as

WRITER'S HERETICAL OPINION re AVESTA SCRIPTURES.
319
these undertook to determine the approximate dates of the component parts
of the Avesta. The Gathas were shown to be the oldest in time of
composition, and the authorship of a considerable portion, if not all, of
these hymns was ascribed to Zoroaster himself. The prophet's work, it was
said, was continued by his immediate disciples and must have extended
over a very long period after him, even though the immediate impression
made by Zoroaster himself may be acknowledged to have become fainter
in succeeding generations. The religion of the Younger Avesta had
departed in certain respects from the religion of the Gathas, and the
subsequent composition showed signs of degeneration both in substance
and style. The simple and abstract spirit of the Gathas was blurred, if not
lost, and the development of the later texts tended to become more
complex and concrete……………..
“Startling indeed” were these new ideas that philological researchers
brought to the Parsis, who had been accustomed to attribute
indiscriminately all Avestan compositions to Zoroaster himself and who
never approached their own sacred books with a historical perspective.
"It This critical estimate of their scriptures by the Iranian scholars of
the West greatly influenced the Young Parsi scholars in India. They now
hailed the Gathas as providing a self-sufficient religious system in
themselves. They claimed to have discovered the only true mirror in
which the genuine teachings of Zoroaster were reflected. The Later
Avestan texts were declared to render nugatory the pristine purity. An
exuberant outgrowth of dogmatic theology and ceremonial observances,
they asserted, had supplanted the buoyant simplicity of the Gathic
teachings, and simply represented a decline from the pure teachings of
Zoroaster………………..
“All this was highly sacrilegious to orthodox ears………More sober
opinion intervened to modify the sweeping assertions, and declared that
while the Gathas, of course, should be taken as the norm, there should also
be admitted into the Zoroastrian canon such parts of the later scriptures as
were in accord with the Gathic spirit; but whatever could not be traced to
the Gathas was adventitious, and therefore not deserving of acceptance.”

820 INDIAN STUDENTS blind belief IN WESTERN FASCINATION.
When we carefully examine the words quoted above we find that
the idea of the different authorships of all Avesta scriptures was first
invented by the Western scholars, whose belief of the authorship
merely of some of the Gathas by Zoroaster and of all other Avesta
scriptures by later priests was hailed as gospel truth, without any
internal or external evidence to corroborate it, by the as ignorant
students in India. The Western scholars when they began their
philological barebone study of the Avesta did not know that Avesta
was "Razeng" or "mystic words" or "Guzera Senghaongho" "the hidden
words" as depicted in the Gathas. Being totally ignorant of the Laws of
Staota according to which the entire Avesta Scriptures have been
composed from the twenty-one Nasks of Zoroaster these Western
scholars paid heed only to grammar and style as in the case of any
modern ordinary 1anguage. We regret to see that no student of Avesta
in India has shown moral courage to point out where the scholars of the
West have erred even after a study of the Pahlavi, which serves ad a
key to most of the extant Avesta. On the contrary we find that the same
belief of Western scholars has been followed blindly in any work
written by any student of Avesta in India. Although a very wrong and
pernicious belief it has become very deep-rooted among the
philological school of Avesta students. They are at a loss to make out
that they commit the logical fallacy of petitio principia when they say
that the 'Gathas merely provide a self-sufficient system in themselves.'
A reasonable consideration of what we have said about the 21 Naskorigin
of the entire Avesta scriptures will bring the thinker to the
conclusion that the so-called Later Avesta do not supplant but very
consic1erably supplement the Gathas. To declare the ceremonial
observances taught explicitly in the so-called Later Avesta as ‘an
exhuberant outgrowth,’ – to say that –
‘Whatever could not be traced to the Gathas was adventitious and therefore not
deserving of acceptance.’ –

HERETICAL VIEW re AUTHORSHIP OF AVESTAN SCRIPTURES. 321
to say that there were many pseudo-Zoroasters as authors and
originators of the various Avestan teachings-to say that the 21 Nasks
were not given by one and the same prophet Zoroaster, -to say that the
Gathic religion is the only pure and original form of Zoroastrianism-to
say that Sudreh and Kusti being non-Gathic are un-Zoroastrian-to teach
that the recital of Yacna, Yashts, Nyaesh and other Avesta fragments is
never meant by Zoroaster who has never composed anything except one
or two Gathas-to say that the holy ceremonials have been purely -
invented by the later priests-is, to say the least, downright preaching of
heresy and apostasy.
It is a great misfortune of the Parsi community that not a single
Avesta technical term has been properly explained by any student, nor
a single Avesta passage either in the Gathas or in the other Avesta
properly elucidated and deciphered according to the laws of Staota.
With a very shallow and imperfect study of the husks in a shattered and
broken condition it is very unscholarly on the part of those who have
given very dangerous and pernicious opinions about the kernel
contained in the Avesta scripture and about the authorship thereof. The
iconoclastic method and destructive policy followed indiscriminately
by most of the so-called students of Avesta in India-of speculating
upon the subject of authorship of the fragmentary extant Avesta
scriptures-of regarding only one or two Gathas as given by Zoroaster
himself and of dreaming all other Avesta to have been composed and
originally given by some poets, authors, priests and other later sages-of
depreciating all other Avestan texts which are incapable of intelligible
explanation merely by means of the efforts of philological translations
– must not be allowed to pass unnoticed by the reading public who
believe themselves to be educated. In fact no encouragement should be
given to such speculators who attempt to kill out the religious devotion
of the community by imaginarily preaching such nonsensical and
dangerous views regarding the authorship of Avestan scriptures, which
are as old as nearly 9,000 years. It would have been entirely in keeping
with the
41

322 DEPLORABLE INABILITY OF STUDENTS TO UNDERSTAND ATESTA.
scholarship of these students to have openly expressed their inability to
understand in the first place the inner deep underlying meanings of
these ancient sacred scriptures in the peculiar cipher symbol-language,
and in the second place the reasons of the different styles adopted in
these different types of Avestan writings. In the absence of a
considerable portion of these sacred scriptures now lost to us for a very
long time past, it would have been creditable for these Avestan
students to have stopped with wonder and amazement as to who the
author of such mystic and surprising inexplicable ancient scriptures
could be. On the contrary the writer of Zoroastrian Theology thinks
himself to be a seer and is so sure of the various authorships of
different Avesta scriptures that he has the audacity to say -
‘The Parais who had been accustomed to attribute indiscriminately all
Avestan compositions to Zoroaster himself’ –
words used very unwisely and very indiscriminately by a writer in the
absence of any evidence to support his own blind belief. The writer
seems to forget the noble maxim here viz., “Where ignorance is bliss,
'tis folly to be wise.” We must say that it is entirely a blind belief of
those who say that all the other Avesta except one or two Gathas were
not taught by Zoroaster, since that belief is not at all supported by any
reasonable proof. 'Indiscrimination' lies in the adoption of foolish and
unwise speculative beliefs and in the preaching thereof. Those who
ascribe all Avesta writings to Zoroaster are not blindly following their
belief, for they have on their side the strong argument of the 21 Nasks
as the origin of all Avesta scriptures, given by the prophet himself. In
the presence of such a valid proof given by the Pahlavi Dinkard of there
being 21 Nasks for the origin of all Avesta writings, it is no indiscrimination
on the part of the community to believe on that ground that all
the Avesta scriptures have originated from the prophet himself. We are
at a loss to understand why the writer of Zoroastrian Theology tries
throughout to win his own point by taking advantage of the ignorance
of the community about the original Avesta and Pahlavi writings. What
ulterior

Blind doubt OF THE AUTHORSHIP OF AVESTA-NO SCHOLARSHIP. 323
motives have led him to speak of the poets; and composers, and later
sages and other writers of the various Avesta scriptures? It has been
admitted by some students very often that it is very difficult in the first
instance to ascertain the exact period wherein the prophet Zoroaster
himself lived. Speculative scholars have tried their best to determine
the date of Zoroaster but none have arrived at any satisfactory result. It
is still more difficult to wean all the Avesta writings from the date of
Zoroaster and to dream of some later dates differently to be given to
them. In fact if only one or two Gathas are allowed to remain to be of
Zoroastrian origin, and if the other Gathas and the rest of the Avesta are
stripped off their Zoroastrian stamp, the writer of Zoroastrian Theology
teaches thus that the Zoroastrian religion now no longer exists. Thus
the writer when he ascribes indiscriminately the Yashts, the Vendidad,
the yacna, etc., to various other original composers does not make out
that he is treading a very dangerous path and rushes in where angels
fear to tread. In the absence of a systematic and consistent knowledge
of the entire Zoroastrian Law, it is very difficult for the intellect to
grasp even the fragmentary Avesta texts of Vendidad, Visparad, Yacna
and Yashts, all of which are so very abstruse and full of meanings
unheard of till now. It is not good scholarship to doubt the authorship
of the Avesta scriptures when the student is unable to follow
consistently the inner meanings thereof.
Hence to conclude it must be remembered that -
1. The extant portions of Avesta scriptures form a very
insignificant part of the entire 21 Nasks given by Zoroaster.
2. Even these have never been properly elucidated in the right
sense and spirit, which the prophet Zoroaster wanted to
convey.
3. The grammatical structures, style and subject-matter are
different in each of the extant Avesta texts only because each
has a different Nask-origin.

324 NINE IMPORTANT POINTS re AUTHORSHIP OF AVESTA.
4. All the Avesta scriptures fall under "Vispe sravao
Zarathushtrahe” - "all the teachings of Zarathushtra."
5. Avesta is no ordinary language and requires a knowledge of
Staota laws for its composition, and therefore the so-called
Later Avesta which display a profound knowledge of the
Staota-laws could not have been composed by poets and other
writers.
6. It is only a blind belief first invented by the scholars of the
West, and then blindly followed by the students in India that
only one or two Gathas could have been composed by
Zoroaster and that the rest of the Avesta were invented by
people of later times.
7.
It is a very dangerous doctrine to teach the ignorant public
that the holy ceremonials and other rules of Ashoi, etc., of
daily observance, are mere exuberant outgrowths upon the
simple religion of the Gathas.
8. It is quite an unwarranted statement to prophesy that all the
other Avesta scriptures were written and taught by various
other writers in the absence of any reasonable evidence in
support thereof.
9. It is quite unscholarly on the part of the writer of Zoroastrian
Theology to have concurred in the opinion that whatever in
the other Avesta is not capable of being traced to the Gathas
is not to be accepted as of Zoroastrian origin.
Shall we then accept the speculative ideas of the writer of
Zoroastrian Theology as bearing the original stamp of genuine
Zoroastrian spirit!